1 

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^Mmsgsmiih^ 

1 

S/it'// 

PRINCETON,    N.    J.                        ^ 

Sec/ion. ..!..0..\y..J:^-. 
Ntcmber..... 

/r 


THE 


TYPES    OF    GENESIS. 


THE 


TYPES     OF    GENESIS 


BRIEFLY   CONSIDERED 


AS  RKTEALING  THE  DEVELOPMENT  OF  HUMAN  NATURE. 


BY 

ANDEEW  4UKES. 


"  Tne  invisible  things  of  Him  from  the  creation  of  the  world  are 
clearly  oeen,  being  understood  by  the  things  that  are  made." 

Rom.  i.  20. 


FOURTH    EDITION, 


THOMAS     WHITTAKER, 
NEW  YORK. 


PEEFACE 


I  WISH,  by  way  of  Preface,  to  throw  together  a  few 
thoughts  on  the  mystic  character  of  Scripture,  and  on 
other  kindred  matters. 

Many  are  aware  that  the  books  of  Moses  deal  largely 
in  typical  representations,  that  is,  figures  of  spiritual 
things,  both  facts  and  doctrines,  of  the  Christian  dispen- 
sation. We  cannot  read  St.  Paul  without  perceiving  that  he 
saw  far  more  in  Genesis  than  the  mere  letter.  The  creation 
with  him  is  the  figure  of  another  work,  which  God  accom- 
plishes in  every  saved  sinner.  "  God,  who  commanded 
the  light  to  shine  out  of  darkness,  hath  shined  into  our 
hearts."  Then,  "  If  any  man  be  in  Christ,  he  is  a  new 
creature :  old  things  have  passed  away ;  behold,  all  things 
are  become  new."  As  much  as  to  say,  that  just  as  God 
began  to  work  upon  this  earth,  when  all  was  dark  and 
without  form  and  void,  and  worked  upon  it,  step  by  step, 
bringing  forth  fruits  and  forms  of  life,  until  the  image  of 
God,  the  man  created  in  righteousness,  was  seen  to  rule  it 
all ;  so  is  it  with  the  soul  of  man,  from  "  Let  there  be  light, 
and  there  is  light,"  till  the  new  man  in  us  rules  every 


vi  Pi*eface. 

faculty.  The  story  of  Hagar  and  Sarah  too,  as  is  well  known, 
has  with  St.  Paul  a  sense  far  deeper  than  the  mere  letter.^ 
Melchisedek  is  another  example,  the  import  of  whose 
name  and  acts  is  familiar  to  all  readers  of  the  Epistle  to 
the  Hebrews.2  These  and  St.  Peter's  allusion  to  the  flood,^ 
as  a  figure  of  that  judgment  of  the  first  creation  which 
haptism  declares,  are  too  well  known  to  need  comment. 
In  every  age  they  have  witnessed  to  the  most  unwilling 
that  Genesis  has  treasures  richer  than  those  upon  the  sur- 
face, secrets  of  Grod's  purpose  and  of  man's  ways,  which 
the  spiritual  man  may  search,  for  the  Spirit  searcheth  all 
things,  yea  the  deep  things  of  God. 

But  though  many  have  a  general  notion  that  Genesis 
contains  these  types,  few  have  any  idea  of  the  immense  ex- 
tent or  depth  of  this  hidden  wisdom.  Just  as  in  nature  the 
distinct  orders  under  which  plants  are  found  to  range  are 
(juite  beyond  the  conception  of  any  but  a  botanist,  though 
every  one  must  have  generally  noticed  their  great  differ- 
ences, or  marked  some  peculiarity  of  this  or  that  flower : 
as  it  needs  the  patient  study  of  years  to  make  an  astro- 
nomer, though  every  educated  man  understands  some- 
thing of  the  phenomena  of  the  heavenly  bodies  :  so  is  it 
with  the  Word.  And  in  this  book  of  Genesis,  diligence  and 
prayer  and  God's  Spirit  will  bring  to  light  worlds  of  truth 
infinitely  beyond  the  conception  of  the  carnal  mind ;  and 
humble  faith  will  discover  systems  of  wisdom  as  complete 
and  wondrous  in  the  Word,  as  science  with  all  her  researches 
has  found  in  the  material  universe.  We  may  indeed  read 
the  Scriptures,  as  men  cultivate  the  earth,  simply  to  find 
>  Gal.  iv.  22-27.  ^  Heb.  vii.  2.  MS.  Pet.  iii.  20,  21. 


Preface.  vii 

food  to  support  the  life  which  God  has  given.  But  we  may 
also  read  with  higher  views,  to  know  the  ways  of  God.  He 
who  has  given  us  the  earth  to  bring  forth  food,  has  shewn 
us  vast  and  mysterious  heavens  above,  the  contemplation 
of  which  is  fitted  to  raise  and  humble  and  spiritualize  us. 
In  the  Word  are  not  only  fruitful  fields,  but  heavenly  depths 
full  of  unnumbered  lights.  Often  as  we  regard  them 
must  we  confess  our  ignorance.  Why  should  we  scruple 
to  do  so,  when  even  in  nature  the  keenest  eye,  and  the 
mightiest  mind,  is  baffled  on  every  hand?  Errors  even 
may  mingle  with  views  in  the  main  correct,  as  men  have 
erred  in  studying  the  phenomena  of  the  heavens,  and 
indeed  must  err  until  they  have  learnt  to  correct  the  read- 
ings of  sense  by  the  conclusions  of  a  higher  faculty.  Yet 
diligence  reaps  its  fruits,  which,  though  open  to  abuse, 
may  also  be  an  offering  to  God's  glory. 

The  form  of  the  Word,  however,  and  the  wisdom  of  its 
form,  is  a  subject  which  yet  waits  to  receive  that  attention 
which  is  its  just  due.  Four  Gospels  have  forced  some  in 
every  age  to  notice  the  distinct  purpose  of  God  in  each 
Gospel.  But  for  the  rest  of  Scripture,  why  its  form  is 
what  it  is, — why  like  a  man,  and  with  man,  it  grew  from 
age  to  age, — why  it  looks  and  is  so  human, — what  con- 
nection all  this  has  with  the  mystery  of  the  Holy  Incarna- 
tion,— these  are  questions  seldom  asked,  or,  if  asked^ 
rarely  answered  as  befits  His  dignity  from  whom  we  say 
the  Scripture  came. 

I  do  not  attempt  here  to  enter  on  the  reasons  for  tliis 
form  ;  but  I  notice  one  fact,  namely,  that  the  Word  is 
given  to  us  in  many  books  or  sections,  each  of  wliich,  I 


viii  Preface. 

am  assured,  is  a  divine  chapter,  with  one  special  end 
illustratino;  something:  in  Grod  and  man,  or  the  details  of 
some  relation  between  the  Creator  and  the  creature.'  As 
in  the  Gospels,  one  is  to  shew  Christ  as  David's  Son ;  the 
next  to  reveal  Him,  not  so  much  as  King,  as  the  meek 
and  true  Servant ;  the  third,  to  set  forth  the  Son  of  Adam  ; 
the  fourth,  the  Son  of  God  ;  each  giving  a  distinct  view  of 
the  various  relationships  of  the  same  One  Lord  :  so  it  is  in 
the  rest  of  Scripture ;  each  book  has  its  own  end,  and  the 
order  and  contents  of  all,  as  they  describe  the  progressive 
ways  of  God  with  man,  answer  to  His  ways  in  every  soul, 
for  within  and  without  His  ways  are  one,  and  His  work 
the  same  from  age  to  age. 

As  a  base  or  ground  for  what  is  to  follow,  we  first  are 
shewn  what  springs  from  man,  and  all  the  different  forms 
of  life,  which  either  by  nature  or  grace  can  grow  out  of 
the  root  of  old  Adam.  This  is  the  book  of  Genesis.  Then 
we  see,  that  be  it  bad  or  good  which  has  come  out  of 
Adam,  there  must  be  redemption ;  so  an  elect  people  by 
the  blood  of  the  Lamb  are  saved  from  Egypt.  This  is 
Exodus.      After    redemption  is   known,  we  come  to  the 

'  As  to  the  form  of  the  Old  Tes-  Lamentations.)     The  fact  that  part 

tament,  Jerome  notices  that  the  num-  of  the  Book  of  Proverbs,  (chap,  xxxi . 

Ler  of  the  books,  according  to  the  10 — 31,)  the  whole  of  the  Lamenta- 

Jewish  division,  (five  books  of  the  tions,  and  seven    Psalms,  (namely, 

Law,  eight  of  the  Prophets,  and  nine  xxv.  xxxiv.  xxxvii.  cxi.  cxii.   cxix. 

Hagiographa, )   answers   exactly   to  and  cxlv.,)  are  acrostics,  founded  on 

the  twenty-two  letters  of  the  Hebrew  the  Hebrew  alphabet,  leads  him  to 

alphabet ;  and  that  as  there  are  five  suppose  that  there  is  some  mystery 

double   letters   in   the   Hebrew,  so  in  these  twenty-two  sounds,  which 

there  are  five  double  books,  namely,  form  all  words,  connected  with  the 

two  Samuels,  two  Kings,  two  Chro-  comprehensive  character  of  the  Word, 

nicies,   two   Ezras,  (which   we  call  Prol.  Galeat.  1-8.    Modern  criticism 

Ezra  and  Nehemiah,)  and  two  Jere-  may  smile,  but  there  is  far  more  in 

miahs,   (that  is,  Jeremiah   and  the  this  than  appears  at  first  sight. 


Preface.  ix 

experience  of  the  elect  as  needing  access,  and  learning  the 
way  of  it,  to  God  the  Eedeemer  in  the  sanctuary.  This 
we  get  in  Leviticus.  Then  in  the  wilderness  of  this  world, 
as  pilgrims  from  Egypt,  the  house  of  bondage,  to  the 
promised  land  beyond  Jordan,  the  trials  of  the  journey 
are  learnt,  from  that  land  of  wonders  and  man's  wisdom, 
to  the  land  flowing  with  milk  and  honey.  This  is  the 
book  of  Numbers.  Then  comes  the  desire  to  exchange  the 
wilderness  for  the  better  land,  from  entering  which  for  a 
season  after  redemption  is  known  the  elect  yet  shrink; 
answering  to  the  desire  of  the  elect  at  a  certain  stage  to 
know  the  power  of  the  resurrection,  to  live  even  now  as  in 
heavenly  places.  The  rules  and  precepts  which  must  be 
obeyed,  if  this  is  to  be  done,  come  next.  Deuteronomy,  a 
second  giving  of  the  b.w,  a  second  cleansing,  tells  the  way 
of  progress.  After  which  Canaan  is  indeed  reached.  We 
go  over  Jordan  :  we  know  practically  the  death  of  the 
flesh,  and  what  it  is  to  be  circumcised,  and  to  roll  away 
the  reproach  of  Egypt.  We  know  now  what  it  is  to  be 
risen  with  Christ,  and  to  wrestle,  not  with  flesh  and  blood, 
but  with  principalities  and  powers  in  heavenly  places. 
This  is  Joshua.  Then  comes  the  failure  of  the  elect  in 
heavenly  places,  failure  arising  from  making  leagues  with 
Canaanites  instead  of  overcoming  them.  This  is  Judges. 
After  which  the  different  forms  of  rule,  which  the  Church 
may  know,  pass  in  review  in  the  books  of  Kings  ;  from  the 
first  setting  up  of  rule  in  Israel  down  to  its  extinction, 
when  for  their  sin  the  rule  of  Babylon  supersedes  that  of 
the  elect.  When  this  is  known  with  all  its  shame,  we  see 
the  remnants  of  the  elect,  each  according  to  its  measure. 


X  Prejace. 

doing  what  may  be  done,  if  possible,  to  restore  Israel ; 
some  like  Ezra  returning  to  build  the  temple,  that  is,  to 
restore  the  forms  of  true  worship ;  and  some  coming  up 
like  Nehemiah  to  build  the  city,  that  is,  to  re-establish 
by  Grentile  permission  a  feeble  imitation  of  the  ancient 
polity  ;  while  a  third  remnant  in  Esther  is  seen  in  bonds, 
but  faithful,  providentially  saved,  though  Grod's  name  (and 
this  is  characteristic  of  their  state)  never  appears  through- 
out the  whole  record. 

This  subject  would  of  itself  fill  a  volume.  I  touch  it 
here,  not  only  to  shew  that  each  book  has  its  own  peculiar 
end,  each  being  but  the  illustration  of  some  one  truth  or 
fact,  on  which  a  revelation  from  God  was  needed  by  us ; 
but  to  call  attention  also  to  their  order  and  gradation, 
answering  so  exactly  to  the  steps  by  which  truth  is  ever 
apprehended  by  us  in  the  world  of  thought  within.  In 
this  light  the  position  of  Grenesis  is  most  suggestive.  Its 
purport  is  to  shew  what  Adam  is,  and  what  can  spring  out 
of  him.  And  just  as  in  our  souls  the  Spirit  of  God  first 
comes  to  shew  us  ourselves,  that  so  "  coming  to  ourselves," 
like  the  Prodigal,  we  may  then  "  come  to  our  Father"  also  ; 
so  does  the  Word  open  with  the  same,  with  Adam  and  his 
seed,  that  is  the  fruit  of  human  nature.  This,  as  it  is  the 
ground  of  all  that  follows,  is  not  only  an  introduction  :  it 
is  also  an  abridgment  or  summary  of  all  the  books.  For 
what  is  the  series  but  a  revelation  of  God,  shewing  His 
resources  by  the  very  wants  and  fiiilure  of  the  creature. 
Genesis,  in  shewing  us  Adam  and  his  outcome,  man  by 
grace  and  nature,  reveals  in  embryo  the  whole  mystery  of 
grace  and  natme  in  the  creature.     It  is  thus  an  abstract 


Preface,  xi 

of  the  Bible,  with  the  long  sum  of  the  Divine  counsels 
worked  out  and  expressed  in  God's  algebra. 

Genesis  then  reveals  to  us  all  that  can  spring  out  of 
Adam.  In  the  letter  it  gives  us  the  story  of  Adam  and 
his  sons.  Here  we  may  read  how  Adam  behaved,  and  what 
races  and  peoples  sprung  out  of  him.  In  spirit  we  may 
learn  how  old  Adam  behaves,  what  the  old  man  is  in  each 
of  us,  and  all  the  immense  variety  which  can  grow  out  of 
him.  And  what  an  outcome  it  is.  Some  forms  of  life 
there  are  which  spring  out  of  Adam  or  human  nature, 
simply  by  nature,  according  to  the  course  of  nature ;  and 
some  forms  of  life  there  are  which  spring  out  of  Adam  by 
grace,  which  are  the  result  of  a  divine  seed  sown  in  that 
poor  soil,  contrary  to  nature,  and  to  the  common  course  of 
nature.  It  is  a  wondrous  tale,  yet  within  and  without  it 
is  but  one.  For  the  development  of  Adam  or  human  nature 
in  the  great  world  without,  has  its  exact  image  and  coun- 
terpart in  the  little  world  within  ;  I  call  it  "  little,"  though 
indeed  it  is  not  little  ;  for  if  "  the  kingdom  of  God  is  with- 
in us,"  there  must  be  room  enough.  And  what  confusion 
it  seems  ;  life  and  death,  evil  and  good,  love  and  hate,  and 
pride  and  meanness,  everywhere :  men  praying,  cursing, 
blessing  ;  palaces  and  hovels,  churches  and  armies,  schools 
and  markets,  jails,  cities,  asylums,  unions ;  such  are  some 
of  the  fruits  of  old  Adam,  in  whom  all  this  was  before  it 
was  seen,  and  is  only  seen  without  because  it  was  and  is 
within  him. 

But  whether  within  him  or  without,  man  finds  it  hard 
to  unravel  all  this  tangled  skein  of  life  and  being ;  for  man 
looks  only  on  the  outward  appearance ;  God  who  looketh 


xii  Prpface, 

upon  tlie  lioart  only  knows  and  can  trace  out  the  whole 
development.  In  the  book  of  Genesis  He  tells  the  story, 
liow  l...t]i  liuman  society  and  divine  spring  by  grace  or 
nature  from  the  same  root.  To  illustrate  this  subject  is 
my  aim  in  this  volume,  the  details  of  wiiich  I  will  not 
liere  anticipate,  further  than  to  say  that  there  are  seven 
very  distinct  forms  of  life,  owned  by  God,  which  this 
book  of  Genesis  fully  reveals  to  us;  first  Adam,  then 
Abel,  then  Noah,  then  Abraham,  then  Isaac,  then  Jacob, 
then  at  last  Joseph.  These  seven  are  the  various  shades 
of  the  true  light  of  life,  as  it  appears  when  refracted  through 
body,  soul,  and  spirit,  the  triangular  prism  of  human 
natiure  ;  from  the  red  of  Adam  on  the  one  hand,  up  to  that 
regal  purple,  in  which  he  may  be  said  to  shine  who  com- 
pletes and  is  over  all  the  rest.  Connected  with  all  these 
are  otlier  forms  of  life  disowned  of  God,  various  shades, 
that  is,  and  degrees  of  darkness  ;  but  these  seven  lives  give 
us  all  the  light  which  beams  through  this  book.  These 
are  all  representative  men.  In  Adam  we  see  the  old  man, 
human  nature  as  it  is  in  itself,  ready  to  trust  the  tempter, 
and  to  distrust  God  and  rob  Him  of  His  glory ;  then  hiding 
from  His  presence,  and  covering  its  nakedness  with  fig 
leaves,  and  laying  the  blame  on  the  very  gifts  which  God 
has  given  it ;  yet  pitied  and  visited  with  a  promise  and  a 
gift, — a  promise  that,  weak  as  he  is,  the  Seed  of  the  woman 
shall  at  length  prevail, — a  gift  by  which,  naked  as  he  is, 
his  nakedness  may  be  covered.  All  that  can  be  said  of  mere 
human  nature, — of  man  as  man, — is  set  forth  in  the 
history  of  poor,  fallen,  yet  pitied  and  redeemed  Adam. 
Soon  we  have  anotlier  stage  or  picture.     In  Adam's  sons, 


TrefacQ,  xiii 

the  elder  and  younger,  a  type  is  given  us  of  the  two  seeds, 
the  flesh  and  spirit,  the  natural  and  spiritual,  which  have 
grown  by  nature  or  by  grace  out  of  the  root  of  old  Adam. 
That  is  not  first  which  is  spiritual,  but  that  which  is  natural. 
Both  are  seen  here  in  all  their  main  outlines.  Then  comes 
Noah  who  is  more  than  the  spiritual  man ;  for  there  may 
be  spiritual  men  who  have  not  passed  the  mystic  waters. 
Noah  is  a  type  of  the  regenerate,  of  those  who  know  what 
it  is  to  be  taken  out  of  one  world  and  placed  in  another. 
His  seed  shew  us  all  the  works  which  may  be,  and  have 
been,  wrought  by  those  who  are  regenerate.  Then  Abra- 
ham, Isaac,  Jacob,  and  Joseph,  set  forth  those  fom-  great 
forms  of  life,  which  are  known  and  enjoyed  after  regenera- 
tion has  been  fully  reached  by  us  ;  Abraham  being  the  life 
of  faith,  shewing  how  the  man  of  faith  goes  forth,  not 
knowing  whither,  yet  seeking  to  go  to  Canaan ;  Isaac,  re- 
vealing the  life  of  sonship  in  the  land,  dwelling  by  wells 
of  water,  with  many  joys  and  few  conflicts  ;  Jacob,  the 
life  of  service,  begotten  on  resurrection  ground,  and  going 
down  into  the  far  country,  to  win  a  bride  and  flocks, 
whom  he  may  bring  back  to  share  his  joy  in  heavenly 
places  ;  Joseph,  the  last,  most  perfect  life,  the  life  of  suffer- 
ing, which  first  dreams  of  rule,  and  ends  with  all  things 
brought  into  subjection  to  it. 

How  the  order  of  these  lives  answers  to  the  development 
of  Adam  in  us  is  sufficiently  known  to  all  who  understand 
much  of  that  development.  First,  we  learn  old  Adam ; 
then  the  difference  of  flesh  and  spirit;  then  the  way 
through  the  flood,  that  is,  regeneration  :  after  whicli  faith 
begets  sonship,  and  sonship  service,  and  service  that  life  of 


xiv  Preface. 

siitrering,  \Yliicli  now,  as  then,  ends  in  glory.  The  series 
never  changes,  nor  do  its  stages  come  by  chance.  Abraham 
or  faitli  now  and  ever  precedes  sonship,  even  as  sonship 
will  ever  precede  that  evangelic  service  of  which  Jacob  is 
the  figure.  All  the  path  we  may  not  know,  but  as  far  as 
we  know  it,  the  order  will  be  that  set  forth  in  Grenesis.  In 
each  newborn  man  is  some  portion  of  this  history  fulfilled, 
from  the  day  when  he  knows  not  that  he  is  naked,  when 
the  thing  which  is  true  for  him  in  fallen  Adam  is  not  yet 
realized,  (for  as  things  are  true  for  us  in  Christ  before  we 
experimentally  know  them,  so  is  it  in  old  Adam,)  until 
stage  by  stage  the  things  which  have  been  realized  by  man, 
both  the  old  man  and  the  new  man,  are  all  part  and  parcel 
of  his  own  experience.  Thus  Grenesis  and  its  history 
becomes  again  incarnate.  He,  in  whom  man  is  developing 
after  God,  will  have  lived  as  in  the  world  before  the  flood. 
He  has  known,  because  he  is  by  nature  in  Adam,  what  it  is 
to  live  in  the  old  world,  in  the  first  creation,  before  its 
judgment.  He  has  known  too,  like  Noah,  the  judgment 
of  the  first  creation,  and  that  there  is  a  way  of  safety 
through  the  deep  waters.  And  he  may  know,  if  he  is 
faithful,  the  walk  and  life  in  the  new  creation,  and  the 
many  developments  there,  from  sonship  to  service,  and 
from  service  to  glory  ;  if  unfaithful,  other  developments, 
the  forms  of  which  are  foretold,  and  which  though  par- 
taking of  some  of  the  blessings  of  the  elect  are  not  elect. 

Tlie  measure  therefore  in  which  these  truths  will  be  ap- 
prehended will  depend  on  the  difference  of  spiritual  expe- 
rience or  growth  of  different  souls.  Experience  is  proving 
the  truth  ;  and  just  in  proportion  as  we  have  proved  these 


Preface.  xv 

truths,  so  far  shall  we  be  able  to  enter  into  the  lives  here 
depicted.  Thus  I  can  foretell  that,  inasmuch  as  all  know 
something  of  human  nature,  all  will  have  some  under- 
standing and  apprehension  of  the  parable  set  forth  in 
Adam's  life.  Those  who  can  discern  the  flesh  and  spirit 
will  decipher  Cain  and  Abel ;  those  who  have  reached  to 
regeneration  will  understand  Noah ;  those  who  know  the 
path  of  faith  will  be  at  home  in  Abraham's  trials ;  while 
the  spirit  of  sonship  will  open  Isaac's  path.  In  like  manner, 
service  will  explain  Jacob,  and  suffering,  Joseph  ;  the  like- 
ness in  each  case  being  easily  to  be  recognised  by  those 
who  know  and  love  the  original.  If  we  will  do  the  works, 
we  shall  know  of  the  doctrine. 

But  is  not  this  all  mere  imagination  ?  What  proof  have 
we  that  there  is  anything  but  fancy  to  support  all  this  ?  I 
am  not  careful  to  answer  this ;  first,  because  I  write  for 
those,  who,  though  requiring  help,  fully  believe  that  some 
such  secrets  are  treasured  here  ;  and  also  because  the 
spiritual  sense  is  its  own  proof,  as  a  key  by  opening  a  com- 
plicated lock  sufficiently  proves  that  it  has  been  designed 
for  it ;  a  proof  indeed  which  requires  some  capacity  in  the 
observer,  and  some  exercise  and  intelligence  in  the  things 
of  Grod,  but  which  will,  I  am  assured,  be  increasingly  satis- 
factory to  those  who  will  test  it  in  the  daily  study  and 
meditation  of  the  Word  of  God. 

Do  I  then  despise  the  letter  ?  God  forbid.  With  sin- 
cerest  faith  I  receive  it,  and  thank  God  for  it,  throughout 
Scripture.  Most  precious  is  it,  speaking  to  all  in  words  of 
truth,  shewing  how  the  outward  daily  life  on  earth  may  be 


xvi  Preface. 

sanctified,  and  is  watched  and  cared  for  by  Grod.  Espe- 
cially now,  when  so  many  act  as  if  the  earthly  calling  were 
a  path  of  which  God  took  no  notice,  and  in  which  faith 
availed  us  nought,  most  precious  is  the  letter,  as  shewing 
God,  for  He  changeth  not,  in  all  His  providence  over  the 
outward  path  of  those  who  love  and  fear  Him  ;  shewing 
liow  the  path  of  lonely  men,  if  they  walk  with  Him,  their 
wells,  and  sheep,  and  feasts,  and  wars,  are  all  His  interests ; 
that  not  a  marriage,  birth,  or  death, — not  the  weaning  of 
a  child,  or  the  dismissal  of  a  maid, — not  the  bargain  for  a 
grave,  or  the  wish  respecting  the  place  of  burial, —  but  He 
watches  and  directs  it.  Thus  precious  is  the  letter ;  a  daily 
iruide  and  comfort  to  us  as  dwellers  here. 

But  holding  this,  I  see  much  more, — that  while  the  letter 
is  a  guide  for  things  on  earth,  in  spirit  it  veils  and  yet 
reveals  to  us  the  things  of  heaven ;  in  this  like  the  w^orld 
around  us,  which,  while  supplying  means  for  this  life,  in 
those  very  supplies  sets  before  the  opened  eye  the  secrets 
and  treasures  of  the  world  within  the  veil ;  in  this  too  like 
the  Lord,  coming  under  our  hands  in  human  form,  under 
that  lowly  form  veiling  yet  revealing  the  glory  of  the 
eternal  Son.  Christ,  the  Incarnate  Word  of  God,  seems  to 
me,  not  an  illustration  only,  but  a  proof,  both  of  the  pre- 
ciousness  of  the  letter,  and  of  the  deeper  spirit  which 
everywhere  underlies  the  letter  throughout  the  Word  of 
God.  He  was  man,  but  He  was  God.  There  was  the 
human  form  of  the  Word,  the  outcome  of  David  and 
Abraliam,  for  He  sprung  out  of  Judah.  This  was  the 
humble  form  which  men  despised  ;  but  besides  and  under 
this  was  the  Divine,  full  of  the  unspeakable  depths  of  the 


Preface.  xvii 

wisdom  of  Almighty  Grod  ;  giving  forth  draughts  of  that 
wisdom,  emitting  rays  of  that  light,  to  as  many  as  had 
capacity  to  receive  of  His  fulness  ;  and  yet  in  mercy  hiding 
from  others  awful  depths  which  they  were  unfit  to  know  ; 
being,  like  the  world  His  hands  had  made,  an  "  open 
secret "  to  all  around  Him. 

Such  also  is  the  Written  Word.  Coming  to  us  in  human 
form,  as  the  outcome  of  David  or  of  some  other  Israelite, 
and  judged  by  most  as  Joseph's  son,  it  has  a  higher  birth, 
truly  human  indeed,  and  yet  no  less  divine ;  in  its  letter, 
in  its  human  form,  coming  down  to  teach  men  upon  the 
earth,  full  of  lessons  of  love  and  truth  for  us  as  pilgrims 
here  ;  in  its  spirit  to  shew  us  the  things  within  the  veil, 
and  to  lift  us  up  to  live  and  walk  and  dwell  above ;  in  the 
letter,  even  as  the  flesh  of  Christ,  "  never  to  see  cor- 
ruption," though  rejected  ;  and  in  spirit  to  be  seen  as 
shining  with  unearthly  glory.  I  have  known  Christ  after 
the  flesh.  I  can  never  cease  to  adore  the  God  and  Father 
of  our  Lord  Jesus  Christ  for  the  grace  of  the  mystery  of 
His  Holy  Incarnation,  by  which  He  has  come  as  a  man  to 
speak  to  men ;  but  I  have  also  seen  His  glorious  resurrection 
and  ascension,  and  the  coming  of  the  Holy  Grhost.  So  have 
I  known  the  Word  in  the  letter.  Most  sweetly  has  it 
spoken.  WTien  I  walked,  it  led ;  when  I  slept,  it  kept ; 
when  I  awaked,  it  talked  with  me.^  It  has  been  my  guide, 
my  staff,  my  bread,  my  counsellor,  my  comfort,  all  through 
this  lonely  pilgrimage.  But  I  have  also  felt  its  spirit,  and 
seen  the  depth  within  the  veil,  where  I  could  but  fall 
down,  and  cry,  Holy,  Holy,  Holy,  Lord  Grod  Almighty. 

*  Prov.  vi.  22. 

a 


XVI 11 


Preface. 


And  to  turn  from  God's  Word  to  man's,  our  own  words, 
wliich  in  their  very  form  confess  that  human  language 
can  only  speak  of  spiritual  things  under  outward  images, 
might  prepare  us  to  find  that  Grod,  who  is  a  Spirit,  in 
speaking  of  outward  things,  in  them  is  teaching  spiritual 
things.  All  our  words  for  spiritual  things  are,  if  we  mark 
them,  figures.  We  take  something  from  outward  nature  and 
apply  it  morally.  The  language  which  forms  the  medium 
of  our  intercourse  with  heaven,  is  constituted  out  of  the 
forms  of  this  world,  and  if  we  look  at  its  letter  only  points 
us  to  the  outward  world  around.  Thus  sin  (a/xapTLa)  is 
simply  missing  the  mark ;  grace  is  outward  beauty ;  right  is 
straight ;  wrong,  twisted ;  spirit  is  wind ;  transgression  is  a 
stepping  over ;  error  is  only  wandering.  The  same  is  true  of 
countless  other  words,  which,  originally  forms  of  outward 
life,  through  that  mysterious  correspondence  which  exists 
between  all  the  works  of  the  Divine  Word,  have  come  to 
express  the  relations  of  the  mind  and  world  within.  For, 
indeed,  His  works  are  words.  There  is  a  word  in  the 
forms  of  things,  by  which  they  are  prepared  to  represent 
what  is  inmost  in  our  souls.  There  is  a  word  in  all  nature, 
in  light  and  darkness,  cold  and  heat,  in  summer  and 
autumn,  in  fruits,  in  storms,  in  sunshine.  There  is  a 
word  in  the  lives  of  men,  yea,  even  in  beasts  and  birds, 
each  saying  somewhat  to  us,  not  unintelligibly.  Day  unto 
day  uttereth  speech,  and  night  unto  night  sheweth  know- 
ledge. Their  line  is  gone  out  through  all  the  earth,  and 
their  words  unto  the  end  of  the  world.  Surely  "  there  are 
many  kinds  of  voices  in  the  world,  and  none  of  them  is 
without  signification." 


Preface,  xix 

Wondrous,  therefore,  as  it  is,  that  the  facts  of  man's 
first  and  natural  development  should  figure  the  growth 
and  progress  of  his  spiritual  life, — that  a  chain  of  events, 
such  as  Genesis  records,  should  spiritually  express  all  the 
manifold  history  of  man's  inward  life  in  every  age, — it  is 
but  the  wonder  which  meets  us  everywhere,  that  all  we 
see,  and  far  more  than  any  see, — every  law  of  nature,  the 
seasons,  the  days,  every  tree  in  its  laws  of  growth,  each 
beast  and  creeping  thing, — speak  to  our  souls  of  other 
higher  things,  and  have  been  so  felt  to  speak  by  man  in 
every  age.  We  do  not  make  these  things  significant. 
Light,  darkness,  cold,  warmth,  spring,  and  winter,  are  in 
themselves  significant.  Why  they  are  so,  few  may  under- 
stand. The  fact  remains  still  .undeniable.  And  as  the 
growth  of  seeds  is  to  the  eye  of  Paul  a  silent  yet  sufficient 
witness  of  higher  things ;  ^  so  the  growth  of  the  human 
tree,  as  it  is  drawn  in  Genesis  for  us  by  One  who  knows 
it  perfectly,  tells  of  another  higher  growth  in  man,  in 
which  God's  spiritual  image  may  be  discerned  yet  more 
perfectly. 

But  it  is  not  a  point  for  debate.  He  who  walks  as 
becomes  his  calling,  will  sooner  or  later,  if  he  can  bear  it, 
have  all  the  proof  before  him.  From  others  it  may  be 
wisely  hid.  Arguments  are  of  little  service  here.  He  who 
saw  Christ  as  the  Eternal  Word,  whose  eye,  divinely  taught, 
discerned  in  that  human  form,  not  so  much  the  Son  of 
Abraham  or  Adam,  as  the  Only  Begotten  Son,  characterizes 
himself  as  "  the  disciple  which  testifieth  ; "  ^  agreeably  to 

«  1  Cor.  XV.  35,  36.  '  John  xxi.  24. 

a2 


XX 


Preface. 


^vllich  his  Gospel,  and  his  only,  is  peculiarly  marked  by 
the  reiterated  "  Verily,  Verily ; "  for  testimony,  not  proof, 
is  all  that  disciples  can  offer  to  the  world,  on  those  subjects 
which  eye  hath  not  seen,  but  which  are  revealed  by  Grod's 
Spirit.  Paul  may  argue,  if  he  will ;  but  John,  though  he 
tells  what  he  has  seen  and  handled  of  the  Word  of  Life, 
only  testifies.  The  "  Verily,  Verily,"  has  spoken  to  him. 
He  relies  on  its  finding  its  own  witness  in  other  hearts. 

To  brethren,  therefore,  who  love  the  Word,  who  have 
seen  cure  upon  cm'e  wrought  by  it,  but  have  not  yet  seen 
how  its  very  form  may  be  transfigured  and  shine  with 
heavenly  glory,  I  say, — Yet  love  and  abide  by  the  Word  ; 
it  may  be  you  shall  not  taste  death,  until  you  see  some- 
thing of  this  transfiguration ;  and  if  you  see  not  here  on 
earth,  you  shall  see  it  in  heaven,  where  He  who  loves  you 
is  gone  to  prepare  a  dwelling.  Yet  if  we  walk  with  Christ, 
daily  walking  by  the  Word,  (for  of  His  disciples  all  do  not 
follow  all  His  steps,  and  therefore  see  not  His  transfigura- 
tion,)— if  we  will  not  leave  Him,  no  not  for  a  day,  but 
will  yet  walk  with  Him, — not  by  what  this  or  the  other 
man  saith,  but  by  the  simple  Word  alone,  living  by  it 
hour  by  hour, — we  may  see  it  changed  before  us.  Then 
the  raiment  of  the  letter  shall  be  filled  and  beam  with 
heavenly  glory ;  the  human  form,  which  we  have  so  long 
taken  for  a  true  prophet  indeed,  but  only  as  the  out- 
come of  David,  will  shew  with  unearthly  glory  that  it  is 
something  far  higher ;  and  we  shall  see  Moses  and  Elias, 
hiw  and  prophets,  not  in  the  flesh,  but  transfigured  also, 
shining  like  Him  of  whom  they  bear  witness  ;  no  longer  a 
mere  letter,  much  less  a  dead  letter,  but  full  of  God,  and 


Preface,  xxi 

radiant  with  His  brightness.  We  must  indeed  come  down 
again  from  thence  ;  for  though,  as  Peter  says,  "  it  is  good 
for  us  "  to  be  there,  it  is  better  for  others  that  we  descend 
to  those  who  stay  on  lower  ground ;  but  they  who  have 
seen  the  glory  there,  even  if  they  come  down  from  that 
mount,  at  once  to  meet  a  devil,^  will  not  forget  the  glory, 
or  the  shining  raiment  of  Moses  and  Elias,  or  the  voice 
from  heaven,  witnessing  to  Him,  who,  though  He  veiled 
Himself,  was  the  Only  Begotten  Son. 

Others  there  are,  hoping  in  the  Word,  who  may  see 
their  likeness  in  that  blind  man  who  sat  beside  the  way 
by  Jericho  ;  ^  like  him  in  darkness,  nigh  to  that  cursed 
and  mystic  city,  whose  walls,  once  blown  down  by  the 
blast  of  rams'  horns,  have  been  rebuilt  to  tempt  some 
Israelites  again  to  seek  a  dwelling  there.  ^^  And  there 
they  sit,  both  poor  and  blind ;  yet  they  sit  "  by  the  way." 
They  have  not  rightly  seen  the  Word,  even  in  the  flesh  or 
letter.  They  cry,  "  Thou  Son  of  David,"  little  thinking 
that  the  Word  which  is  so  nigh  them  has  glories  greater 
than  those  of  David's  Son.  And  some  disciples,  whose 
eyes  are  open  to  see  and  confess  the  Son  of  God,  bid  the 
blind  to  hold  their  peace,  because  they  give  not  the  Son 
His  due  title.  Not  so  the  living  Word.  Such  as  seek 
Him  shall  be  healed.  They  may  not  see  His  transfigura- 
tion, but  with  opened  eyes  they  shall  follow  in  the  way. 

I   would   that    all  who  touched    the  Word  were   thus 


^  See  Matt.  xvii.  1-18.  cared   for  by  the  ffood   Samaritan, 

^  Mark  X.  46-52.  -svas  "going  down  from  Jerusalem  to 

"•  Joshua  vi.  26.     The  man,  also,  Jericlio." — Luke  x.  30 
who   fell   among   thieves,   but   was 


xxii  Preface. 

climbing  the  holy  mount,  or  having  blind  eyes  opened 
by  the  wayside  near  Jericho.  There  are,  alas,  many 
more  who  say  and  think  they  see, — who  see  the  letter, 
even  as  the  Jews  saw  the  flesh  of  Christ,— who  yet  nor 
love  nor  follow  His  ways,  and  yet  can  sit  and  judge,  and 
justify  to  themselves  their  own  narrow  views  of  the  eternal 
Word.  To  them  the  Word  is  Joseph's  son.  They  know 
exactly  wlience  it  is.  They  have  never  seen  that  human 
form  transfigured ;  therefore  it  cannot  be.  With  such 
souls,  all  that  is  above  them  is  "  imagination ;  "  all  that  is 
below  them  is  "  carnal  formalism."  What  they  see,— 
where  they  are, — that  is  right.  What  they  cannot  re- 
ceive is,  if  not  downright  error,  at  least  questionable. 
Such  souls,  instead  of  trying  to  understand  what  others 
speak,  try  rather  to  make  others  speak  only  what  they 
understand.  Thus  their  ignorance  measures  all  things. 
But  they  too  shall  see  one  day,  when  the  veil  is  taken 
away,  and  the  Truth  returns  to  judge  all  things. 

The  question  is  one  of  fitness  to  receive  the  Word ;  for 
He  who  is  THE  TRUTH,  because  He  knows  all  men,  and 
knows  what  is  in  man,  will  not  commit  Himself  to  all 
men,  because  all  are  not  prepared  to  receive  Him.'^ 
If  He  has  told  us  earthly  things,  and  we  believe  not  ; 
how  shall  we  believe  if  He  tell  us  of  heavenly  things  ? 
But  just  as  we  can  receive  Him,  so  will  He  reveal  Him- 
self; shewing  Himself  after  the  flesh  to  fleshly  men;^* 
in  the  glory  of  His  resurrection  only  to  the  elect  and  spi- 
ritual.i3  But  whether  He  veils  or  unveils,  all  is  love.  H  He 

"   John  ii.  24,  25.  >2  pgalm  xTiii.  25,  26.  '^  ^^^^  x.  40,  41. 


Preface.  xxiii 

unveils,  it  is  that  we,  with  open  face  beholding  as  in  a  glass 
the  glory  of  the  Lord,  may  be  changed  into  the  same  image. 
If  He  veils  Himself,  it  is  because  He  knows  that  His  bright- 
ness would  destroy  us  ;  therefore  He  tempers  for  us  the  glory 
through  the  cloudy  veil.  We  cannot  yet  bear  the  best  things. 
He  has  many  things  to  say,  which  for  a  season  His  children 
cannot  bear.     Isaac,  the  seed  of  promise,  has  but  milk  till 
he  is  weaned  :  when  he  is  weaned,  a  great  feast  is  made  in 
Abraham's  house  ;  ^*  even  as  to  this  day  there  are  fat  things 
on  the  lees  for  weaned  souls,  which  unweaned  souls  receive 
not,  only  because  they  cannot  bear  them.    For  the  spiritual 
man  may  say  with  Paul,    "For  me  to   depart,  and   be 
with  Christ," — for  me  to  pass  away  from  earthly  things  to 
the  Word  within  the  veil,  to  Christ  out  of  sight  of  men  in 
His   heavenly  glory,  where   Moses  and   Elias  witness  of 
Him, — "  this  is  far  better.     Nevertheless  to  abide  in  the 
flesh," — in  that  which  the  world  can  apprehend,  in  out- 
ward forms  of  truth, — "  for  others,  this  is  more  needful." 
So  Paul  abides  on  earth,  saying  little  of  what  he  had  seen 
when  he  was  caught  up  into  Paradise ;  while  John  is  per- 
mitted to  record  some  of  the  wonders  which  an  opened 
heaven  had  revealed  to  him. 

All  this,  because  unaccustomed,  may  to  some  seem 
strange.  Then  "  as  a  stranger  give  it  welcome  :  "  receive 
the  stranger  ;  "  for  thereby  some  have  entertained  angels 
unawares."  What  is  foreign  to  our  notions,  or  to  the 
notions  of  our  age,  may  to  us  be  new,  while  yet  not  new 
to  saints.      It  is  mere   folly  to  condemn,  because  what 

'♦  Gen.  xxi.  8. 


XXIV 


Preface. 


meets  us  is  new  to  us,  and  greater  folly  to  mock  things  as 
mere  dreams  or  fancies  because  we  cannot  see  them.  The 
wisdom  of  man  is  as  nothing  to  a  beast ;  so  is  the  wisdom 
of  God  counted  as  nothing  by  carnal  animal  men.  The 
chariots  of  fire  were  round  Elisha,  though  his  servant  saw 
them  not,  until  in  answer  to  prayer  the  young  man's  eyes 
were  opened  to  see  what  to  the  seer  had  all  along  been 
open  vision.^*  A  voice  may  come  from  a  cloud,  understood 
by  sons  of  God,  although  scoffing  Jews,  who  have  no  ears 
to  hear,  "  said  it  thundered."  ^^  Even  a  prophet  may  be 
blind,  and  animal  natures,  like  Balaam's  ass,  see  more 
than  those  who  ought  to  guide  them.^^  Not  without  rea- 
son theretore  is  the  prayer,  "  Open  thou  mine  eyes,  that  I 
may  behold  wondrous  things  out  of  thy  law."  For  "  the 
natural  man  receiveth  not  the  things  of  the  Spirit,  neither 
can  he  know  them,  for  they  are  spiritually  discerned  ;  but 
he  that  is  spiritual  discerneth  all  things,  while  he  himself 
is  discerned  of  no  man."^^ 

For  the  views  here  given,  there  is  the  authority,  not  of 
one  or  two,  but  of  many  saints  through  many  hundred 
years.  And  though  these  things  were  not  first  shewn  me 
by  the  Fathers,  but  opened  in  solitary  communings  with 
the  Word  of  God ;  yet  I  am  thankful  to  see  that  I  am  in 
the  same  great  circle  and  in  the  same  spirit  with  the 
Church  of  other  days.  With  them  I  see  the  letter,  and 
within  it  what  I  call  an  inward,  an  outward,  and  a  dispen- 
sational  application.  They  may  call  these  moral,  allegoric, 
and  anagogic  senses;    but  the  thing  meant  remains  the 

'*  2  Kings  vi.  13-17.  i'  Numb.  xxii.  23,  31. 

••  John  xii.  28,  29.  "  i  Cqj..  ji.  u,  15. 


Preface,  xxv 

same,  namely,  a  perception  of  tbe  same  work  of  Grod  on 
different  platforms.  For  they  saw  how  God's  work  is  re- 
flected in  many  spheres,  in  the  world  within,  and  without, 
and  through  extended  ages  ;  His  work  on  earth  shadowing 
forth  still  hio'her  forms  of  the  same  work  of  the  same 
unchanging  Lord.^^  Thankful  am  I  that  brethren  gone 
before  had  eyes  to  see  and  hearts  to  apprehend  all  this. 
For  what  I  owe  them  too  I  am  thankful,  thus  proving  that 
the  members  of  the  body  from  age  to  age  are  not  indepen- 
dent of  one  another.  Besides,  some  will  not  take  truth 
for  authority,  but  want  authority  for  truth.  Such  may 
hearken  to  the  witness  of  saints  of  other  days.  The 
spiritual  sense  has  indeed  a  witness  far  higher  than  holy 
men :  its  works  will  prove  from  whence  it  is :  but  as  the 
Son  of  Grod  received  John's  witness,  so  may  the  spiritual 
sense,  while  possessing  a  higher  testimony,  refer  to  the 
witness  of  the  burning  and  shining  lights  of  other  days. 
I  have,  therefore,  added  a  few  quotations  from  the  Fathers. 
Some  may  hearken  to  Augustine,  who  would  not  receive 
truth  as  truth  on  its  own  authority.  Such,  having  first 
heard  the  witness  of  men,  may  at  length  hear  the  witness 

'^  Readers   of  the  Fathers  know  "  Litera  gesta  docet ;  quod  credas, 

that  these  different  senses  or  appli-  allegoria ; 

cations  of  Scripture  were  generally  Moralis,    quod  agas ;  quo  tendas, 

received,  and  the  principle  of  them  anagogia." 
apprehended,  l)y  the  Church  in  earlier 

days.  What  I  have  called  the  mwarc?  Any   one   who    cares    to    see    the 

application,  they  call  7;iora^  or  i!roj5o-  ground  or  principle  of  this   triple 

logic;  what  I  call    the  outward  or  interpretation  of  Scripture  will  find 

historic  spiritual  fulfilment,  they  call  the  question  briefly  but  clearly  stated 

allegoric ;    while  the   future  or  dis-  by  Thomas  Aquinas  ;  Sumrti.  Theol. 

fcnsational  iAx\^\me\-itthejc>\Vi  a7ia-  pt.  i.  qu.  i.  art.  10.     Nicholas  Lira 

gogic,  (from  01/070),  to  load  upwards  also,   in  the  Prologue  to  his  Notes 

or  onwards.)  according  to  the  well-  on  the  Bible,  goes   fully  into    this 

known  lines, —  subject. 


xxvi  Preface. 

of  the  Trutli  itself.  But  such  lights  shew  where  those  are 
who  need  tliem  ;  for  the  light  of  the  heavenly  city  and  its 
inhabitants  is  the  Lamb. 

Meanwliile  He  that  hath  the  key  of  David  is  not  far  off. 
He  can  shut  so  that  none  can  open,  and  open  that  none 
can  shut.  And  my  prayer  is,  that,  where  these  things 
should  be  liidden,  they  may  be  hidden,  and  where  they 
can  be  opened,  they  may  be  yet  more  opened.  The  book, 
tliougli  sealed  with  seven  seals,  opens  to  the  once  slain 
Lamb.  And  if  we,  as  members  of  His  body,  reach  to  par- 
ticipation in  His  cross  and  resurrection, — if  with  Him 
we  are  accounted  as  sheep  for  the  slaughter,  daily  dying 
tliat  we  may  live  another  higher  life, — things  once  sealed 
will  open,  being  opened  by  the  Lamb  to  those  who  are 
partakers  with  Him  in  His  death  and  resurrection.  For  it 
is  the  death  of  nature,  not  its  improvement,  which  takes 
us  through  the  veil.  Improved  nature  will  only  better 
shew  us  the  things  of  nature.  But  let  nature  die, — let 
the  flesh  be  judged, — the  spiritual  world  will  dawn  with 
glories  never  to  pass  away. 

r  now  submit  these  Notes  to  my  brethren,  in  a  deep 
sense  of  their  imperfectness.  I  have  written  the  things 
which  I  have  seen  ;  and  they  are  the  things  which  are. 
and  the  things  which  shall  be.  But  I  am  assured  that  my 
view  is  but  one  of  many,  and  if  it  is  definite,  it  is  only 
because  I  have  not  touched  what  is  infinite.  Of  this  view 
I  have  attempted  to  trace  the  fulfilment,  not  only  within, 
but  without,  and  in  the  dispensations.  For  in  the  world- 
fulfilment  of  some  of  the  scenes  of  man's  development, 
every  eye  will  see  the  figure,  which  few  will  have  eyes  to 


Preface.  xxvii 

discern  in  the  little  sphere  of  their  own  soul.  In  a  larger 
sphere  we  may  see  what  is  beyond  us  in  a  smaller.  In  a 
globe  of  quicksilver  we  see  the  whole  horizon  reflected; 
but  if  this  drop  be  shaken  or  sublimated  so  as  to  divide  ard 
form  a  hundred  or  a  tliousand  smaller  spheres,  in  each  orje 
of  the  globules  every  object  will  be  reflected  as  perfectly 
as  in  the  larger  globe,  though  now  the  reflection  on  each 
is  quite  beyond  the  range  of  our  unaided  vision.  Thus 
the  world-fulfilment  of  the  outcome  of  Adam  will  be  per- 
ceived by  many,  who  cannot  see  the  same  fulfilment  as 
wrought  within  themselves.  Let  each  learn  what  he  may. 
The  lengths  and  depths  of  this  ocean  are  all  unfathomed 
and  unfathomable. 

For  myself,  as  one  has  said,  to  whom  I  am  a  debtor,  "  I 
now  return  from  the  utterance  of  words,  to  the  chamber  of 
my  heart,  to  examine  myself,  whether  in  attempting  right 
things  I  have  spoken  the  truth  in  a  wrong  way.  For  a 
thing  is  rightly  spoken,  when  he  who  speaks  it  seeks  by 
what  he  says  to  please  Him  alone  from  whom  he  has 
received  it.  And  though  I  am  not  conscious  of  having  said 
wrong  things,  I  do  not  maintain  that  there  are  not  any. 
If  I  have  said  any  true  things  by  a  gift  from  above,  it  is 
my  own  fault  that  they  are  spoken  so  imperfectly.  Yet 
when  I  look  closely  at  the  very  root  of  my  intention,  I 
find  that  in  this  work  I  wished  to  please  God  ;  and  yet  the 
desire  of  human  praise  in  some  secret  way  may  have  crept 
in ;  and  when  at  last  and  slowly  I  discern  this,  I  find  that 
I  do  a  thing  in  one  way,  which  I  know  I  began  in  another. 
I  believe  it  is  worth  my  while  to  disclose  this  to  my 
brethren ;   for  since  in  my  writing  I  have  expressed  my 


xxviii  Preface. 

better  thouglits,  in  this  my  confession  I  would  not  hide 
my  failings.  And  because  in  the  Church  there  are  not 
wanting  little  ones,  whom  I  may  teach,  nor  yet  great  ones, 
who  may  pity  and  help  my  weakness,  when  made  known 
to  them,  from  the  one  I  withdraw  not  the  help  of  my 
words,  from  the  othsr  I  conceal  not  the  pain  of  my  infir- 
mities ;  by  my  words  seeking  to  confer  assistance  on  some 
at  least  of  my  brethren,  by  my  confession  hoping  to  receive 
aid  in  return  from  them.  I  therefore  beg  every  one  who 
reads  this  book,  to  give  me  before  the  Holy  Judge  the  solace 
of  his  prayers,  and  with  tears  for  me  to  wash  away  every 
filthiness  he  may  discover  in  me.  My  reader  will  surpass 
me  in  his  recompense,  if,  where  he  receives  words  by  my 
means,  he  gives  me  tears  in  return."  ^^ 

2»  Greg.  M.,  Moral,  in  Job,  1.  xxxv.  c.  16. 

November  30,  1857. 


^"^V^  ^<^'i:'>(yq'^^^:0:k;^ 


:^^^ 


CONTENTS. 


INTRODUCTION. 

THE  WORK  AND  REST  OF  GOD. 

(chapters  I.  II.) 

PAGE 

I.— The  Work  of  God 5 

II.— The  First  Day 11 

III. — The  Second  Day 14 

IT.— The  Third  Day 18 

v.— The  Fourth  Day 25 

VI.— The  Fifth  Day 32 

VII.— The  Sixth  Day 36 

VIII.— The  Seventh  Day 42 

PART  I. 
ADAM,  OR  HUMAN  NATURE. 

(CHAPTEB   III.) 

I. — Adam,  or  Man 63 

II. — Man's  Way 69 

m.— The  Fruit  of  Man's  Way 76 

IV.— The  Remedy  for  Man 80 

PART  II. 
CAIN  AND  ABEL,  OR   THE   CARNAL  AND  SPIRITUAL   MIND. 

(chapters   IV.    V.) 

I. — Cain  and  Abel,  or  the  First  and  Second  Birth      .         .         .         .88 

II. — The  Carnal  and  the  Spiritual 94 

III. — Their  Lives 97 


xxs  Contents. 

PART  III. 

NOAH,  OR  REGENERATION. 
(chapters  vi.-xi.) 

PAGE 

,._Noah  on  the  Ground  of  the  Old  Man 105 

II. — Noah  in  the  Waters 115 

in.— Noah  on  the  Earth  beyond  the  Flood 122 

IV. —Noah's  Sons         .         .         .         .         .         •         .         .         •         .131 
V. — Noah's  Failure 142 


PART  IV. 

ABRAHAM,  OR  THE  SPIRIT   OF   FAITH. 

(CHAPTEES   XII. -XX.) 

I. — Abrara's  Separation  from  his  Country  and  his  Father's  House    .  163 

II. — Abram's  Separation  from  Lot 181 

III. — Abram's  Conflicts  to  deliver  Lot 192 

IV. — Abram's  Trials  through  the  Word  of  God  and  Prayer      .         .  202 

V. — Abram's  Efforts  to  be  fruitful  by  Hagar 210 

VI.  —The  true  Way  for  Abram  to  be  fruitful  .         .         .         .218 

VII.— The  End  of  Lot 228 

VIII. — Abraham  in  the  Philistines'  Land 239 


PART  V. 

ISAAC,  OR  THE  SPIRIT  OF  SONSHIP. 
(chapters  xxi.-xxvi.) 

I. — The  Birth  of  Isaac,  and  its  Results 251 

n.— The  Offering  up  of  Isaac 258 

III. — Sarah's  Death,  and  Isaac's  Union  with  Rebekah  .  .  .  265 
IV. — Keturah,  and  Isaac  at  Lahai-roi 277 

V. — The  Trials  of  Isaac  respecting  Seed 285' 

VI.— Isaac's  Two-fold  Seed,  the  Elder  and  the  Younger  .  .  .291 
vn. — Isaac  in  the  Philistines'  Land 301 


Contents.  xxxi 

PART  VI. 

JACOB,  OR  THE  SPIRIT   OF  SERVICE. 
(chapters  xxvii.-xxxvi.) 

PAGE 

I. — Jacob's  Carnal  Means  to  gain  God's  Ends        ....  315 

II. — The  Motives  to  Service,  and  Encouragements  by  the  Way  .  324 

III. — The  Service  for  Wives  and  Flocks 332 

IT. — The  Departure  from  Laban 346 

v.— The  Journey  to  Canaan,  and  Change  of  Name        .         .         .  351 

VI. — The  Sojourn  in  Succoth,  and  Dinah's  Fall 357 

VII.— The  Return  to  Bethel 364 

VIII.— The  Seeds  of  Jacob  and  Esau 369 


PART  VII. 

JOSEPH.  OR  SUFFERINa  AND  GLORY. 

(chapters  xxxvii.-l.) 

I. — Joseph's  Dreams,  and  Suffering  from  his  Brethren  .        .        .      381 
II. — Judah's  History  .........  386 

III. — Joseph  in  Potiphar's  House 394 

IV. — Joseph  in  Prison  .........  399 

V. — Joseph  exalted  over  all  Egypt  ......      408 

INDEX 415 


Ej  5e  eV)  Twj/  TTjs  KTiffews  evia  fihu  avdK€irai  t^  0f^,  evta  8e  Kal  ds  yvaxriv 
iKljkvde  TTjv  rjixerepav,  ri  ;(aA.e7rbj'  et  Kal  rwv  eV  Ta?s  ypa<pous  Qqrovix^vwv,  '6\wv 
rwv  ypacpwu  TTvevixaTiKwv  ovawv,  %via  fiev  iiriXiofiev  Kara  x^P*''  Q^ov,  ej/ja  Se 
dca/ceio-eTai  to;  ©eijS,  Kai  ou  ^uo'voi'  alwi^i  iu  r^  vvvl,  aXXa  Kal  eV  t^  fxeXKovri ; 
fvo  dfl  uer  ^  ©f^s  SiSdcTKri,  &ydp(airos  Se  Std  Travrbs  fiavddvp  irapa  Qeov. 

Irenseus  c.  Her.  1.  ii.  c.  28.  §  3. 


INTEODUCTIOK 


THE    WORK   AND    REST    OF    GOD. 

(CHAPTERS   I.    II.) 


"  If  any  man  be  in  Christ,  he  is  a  new  creature :  old  things  are  passed  away ;  behold 
all  things  are  become  new."  2  Coit.  v.  17. 

"  God,  who  commanded  the  light  to  shine  out  of  darkness,  hath  shined  in  our  hearts, 
to  give  the  light  of  the  knowledge  of  the  glory  of  God  in  the  face  of  Jesus  Christ." 

2  Cor.  iv.  6. 


THE  WORK  AND  REST  OF  GOD 

(chapters  I.   II.) 


Genesis,  like  all  the  other  books  of  Scripture,  has  its  own 
special  end.  Its  object  is  to  shew  us  the  outcome  or  deve- 
lopment of  Adam  or  human  nature, — to  trace  all  the 
different  forms  of  life,  which,  either  by  grace  or  nature, 
can  grow  out  of  the  root  of  old  Adam.  In  the  letter  we 
are  shewn  here  how  old  Adam  acted,  and  what  races  and 
peoples  sprung  out  of  him.  In  spirit  we  see  how  the  "  old 
man  "  acts  in  us,  and  all  the  immense  variety  which  can 
and  does  grow  out  of  him.  Thus  some  forms  of  life  are 
presented  to  us  which  spring  out  of  Adam  or  human 
nature,  simply  by  nature,  according  to  the  course  of  nature ; 
and  some  forms  of  life  there  are  which  spring  out  of  Adam 
by  grace,  which  are  the  result  of  a  divine  seed  sown  in  that 
poor  soil,  contrary  to  nature  and  to  the  course  of  natm-e. 
It  is  a  wondrous  tale  throughout,  but  all  its  secrets  are 
here,  told  out  as  none  but  Grod  could  tell  them. 

As  a  divine  preface  to  this  book,  which  shews  us  what 
man  is,  and  the  fruit  which  his  earthy  nature  can  produce 
under  the  creative  word  and  will  of  Grod,  we  are  shewn 
what  this  earth  was,  and  the  gradual  steps  of  its  adorning, 
from  the  time  when  it  was  "  without  form  and  void,"'  with 

B   2 


4  The  Work  and  Rest  of  God,  introd. 

"  darkness  upon  the  face  of  the  great  deep,"  until  after 
liglit  and  life  and  fruit,  "  the  image  of  God,"  the  man 
created  in  righteousness,  is  seen  to  rule  it  all.  A  fit 
preface  ;  for  in  a  man  or  world  the  work  is  one  ;  and, 
indeed,  man  is  himself  a  world,  with  realms  within  him 
vast  and  affluent.'  Darkness  and  light,  and  a  great  deep, 
and  earth  and  heaven,  are  in  him.  Passions  move  him 
as  the  storms :  volcanic  fires  rage  or  smoulder  in  him. 
Thoughts  too,  as  the  work  of  God  proceeds,  stir  in  him, 
and  the  realms  within  are  peopled  by  them,  as  the  air 
with  birds,  the  sea  with  fish,  and  the  earth  with  living 
creatures.  Lest,  therefore,  our  blindness  should  be  unable 
to  trace  God's  work  in  the  inner  world  of  man,  God  writes 
it  in  creation  on  the  broad  platform  of  an  outer  universe. 
Lest  we  should  be  perplexed  by  the  long  detail  of  the 
gradual  development  of  Adam  and  his  seed,  God  gives 
the  outline  of  it  in  the  work  of  seven  days.  In  each  there 
is  a  work  of  God  upon  an  earthly  creature.  In  each  we 
are  shewn  what  in  successive  stages  can  be  brought  by 
grace  out  of  the  creature.  Thus  the  seven  days  of  creation 
are  a  type  of.  all  God's  work.  Nothing  is  afterwards 
revealed,  but  the  seed  of  it  is  to  be  found  in  the  days  of 
labour  or  in  the  day  of  rest.  For  in  Genesis  is  hid  all 
Scripture,  as  the  tree  is  in  the  seed  ;  and  in  the  days  of 
creation  is  the  seed  of  all  Genesis.  We  shall  see  how 
exactly  the  special  work  of  the  six  days  and  the  seventh 
day's  rest  answer  in  their  order  to  the  stages  of  develop- 
ment which  are  depicted  in  the  seven  great  lives  of 
Genesis.  The  tale  is  one,  like  Ezekiel's  vision,  "  a  wheel 
within  a  wheel,"  with  "  rings  high  and  dreadful  and  full 
of  eyes  on  every  side." 

'  "Fst  ergo  hie  mundus  divince       Hcx.\.\.q.^.^o\jOO  Greg.  M.  Moral. 
epecimoi)  oporationis,"  &c. — Ambros.       in  Job.  1.  \\.  c.  16,  §  20. 


iNTROD.  The  Work  and  Rest  of  God.  5 

To  this  tale  of  creation  I  would  now  turn.  Each  part 
will  amply  repay  us.  We  may  consider  first  the  outline, 
then  some  of  the  details,  as  illustrating  the  new  creation 
or  regeneration. 

§  I. — The  Work  of  God. 

First  then  there  is  a  creation  of  God  announced — then  a 
partial  ruin — then  a  restoration.  "  In  the  beginning  God 
created  the  heavens  and  the  earth."  ^  Of  these  first 
"  heavens"  nothing  further  is  here  revealed  to  us;^  but  of 
tlie  "earth"  we  read  that  it  was  "  without  form  and  void," 
language  used  by  the  prophets  to  describe  a  state  of 
judgment  and  utter  ruin.^  In  some  way  not  revealed 
God's  work  had  been  destroyed.  God  then,  in  the  six 
days,  restores  that  earth,  not  made  dark  by  Him,  yet  now 
in  darkness  ;  and  on  this  ruined  earth  His  work  proceeds, 
till  His  image  is  seen,  and  He  can  rest  there.  Thus  a 
creation  utterly  wrecked  is  the  ground  for  the  six  days'  work. 
On  this  dark  and  ruined  mass  appears  what  God  can  do. 

The  nature  and  state  of  the  mass  here  worked  on — the 
means  of  its  change — the  steps  of  the  work — all  speak  a 
lesson  not  to  be  forgotten. 

For  its  nature,  it  is  "  earth  ; "  its  state,  "  without  form 
and  void,"  with  "  darkness  on  the  face  of  the  great  deep." 
Nevertheless,  it  is  not  un cared  for.  God's  Spirit  broods 
over  it : — "  the  Spirit  of  God  moved  upon  the  face  of  the 
waters."'* 

This  is  yet  true  of  the  creature  before  God's  work  begins. 

'  Chap.  i.  1.  words  occur  in  Isa.  xxxiv.  11,  there 

2  "  Coelum  ilia  creatura  invisibi-       translated    "  confusion    and   empti- 
lis  supereminentium  potestatum." —       ness."     Cf.  Isa.  xlv.  18. 

Aug.  d.i'  Gen.  ad  lit.  lib.  impcrf.  c.  3,  *  Chap.  i.  2.    "  DDmJD,  id  est,  in- 

§  9.     We  find  the  same  interpreta-  cul)ebatvelfovebat,  more  volucris ova 

tion,  Conf.  1.  xii.  13.  17.  calore  animantis." — Hieroii.  Q.  Hib. 

3  Jt-r.  iv.  23.     The  same  original  S«  too  Ambros.  Hex.  1.  i.  c.  8,  §  29. 


6  The  Work  and  Rest  of  God,  in-thod. 

AVhy  it  is  what  we  see  it  to  be,  is  another  deeper  question 
—one  liere  left  unsolved — but  its  state  remains  a  fact.  Be- 
fore God's  word  is  heard,  the  creature,  which  is  earthy,  is 
vt)id  and  formless,  with  an  unkno^vn  deep  within.  Upon 
this  deep  all  is  darkness;  yet  God's  Spirit  is  broodinor 
there.     The  creature  is  helpless,  but  God  is  very  near."^ 

This  creature  begins  nothing,  continues  nothing,  per- 
fects nothing.  Of  its  change  the  agent  is  throughout  the 
^^\)r(l  of  God.  Life  and  power  is  in  the  Word.  "  God 
said  :  " — this  is  the  means,  as  in  the  first,  so  in  the  new, 
creation.  In  both  the  first  move  is  on  God's  part.  When 
nothing  else  moved,  "  the  Spirit  of  God  moved  upon  the 
iiice  of  the  waters."  In  both  each  new  transformation  is 
the  work  of  the  Word,  and  its  extent  in  exact  proportion 
to  the  measure  in  which  the  creature  hears  it. 

All  this  is  the  A  B  C  of  Christian  experience.  Those, 
in  whom  the  work  goes  on,  know  that  each  succeeding  step 
is  simply  by  the  Word.  From  everlasting  all  the  work  had 
been  hid  in  Christ,  the  Eternal  Word.  Then,  in  time, 
that  which  was  in  the  wisdom  of  God  is  wrought  actually 
in  the  creature.  Whether  light,  or  a  heaven,  or  fraits,  or 
heavenly  lights,  or  the  living  creatures,  or  the  man  in 
God's  image, — each  form  of  light  and  life,  once  hid  in 
Christ,  is  reproduced,  manifested  in  the  creature  to  the 
Creator's  praise.  What  was  in  Christ  is  step  by  step  ac- 
complished in  the  earth  by  the  ^  ransforming  power  of  the 
same  Word  of  God.^  Without  this  no  change  is  or  can  be 
wrought.     No  saint  can  grow  or  live  without  the  Word. 

*  Soo  Aug.  Conf.  1.  xiii.  c.  12.  insinunt  exordium  creatiirse,  existen- 

•  "Cum     dicitur,     ^ In    privclpw  tis  ab  illo  :  perverbiim,  perfectioiiem 
fecit  Dean!  commemoratio  Filii  fit,  creaturse  ab  illo  ad  ipsum  revocatre, 
qnia  principium  est  •  sed  eum  dicitur,  lit  formaretur  inh?erendo  Creatori.'* 
'  JHxit    DiiiR,    fiat'   rommomoratio,  — Aug.  de  Ge?!.  ad  lit.  Li.  c.  4. 
quia  verbum  est.     Per  priucipium, 


ixTROD.  Tlie  Work  and  Rest  of  God.  7 

What  was  in  the  Word  from  everlasting,  by  the  Word  is 
wrought  in  us,  just  in  proportion  as  we  are  subject  to  it. 
Observe  two  men,  both  Christians ;  one  neglects  the  Word, 
and  can  pass  day  after  day,  buried  in  earthly  things,  witli- 
out  Grod's  Word  or  meditation.  Compare  with  him  the 
man  whose  delight  is  in  the  law  of  the  Lord,  and  who 
meditates  therein  day  and  night.  The  one  is  barren  ; 
there  is  no  aptness  to  receive,  and  nothing  is  received. 
The  other  grows  like  a  tree  planted  by  the  rivers. 

As  to  the  steps  of  the  work,  its  details  must  be  traced, 
if  we  would  have  anything  like  a  just  view  of  the  wonder- 
ful stages  of  regeneration.  It  may  be  well,  however,  to 
premise  a  few  remarks  as  to  the  general  character  of  this 
amazing  work. 

I  observe  then  first,  that  the  work  was  progressive.  Not 
at  once,  but  through  six  successive  days,  was  the  crea- 
tion perfected.  In  nature  we  have  first  the  blade,  then  the 
ear,  then  the  full  corn :  the  babe,  the  child,  and  then  the 
perfect  man.  So  is  it  in  grace.  Days  of  labour,  stage  on 
stage,  must  intervene,  after  which  those  in  whom  God 
works  may  surely  look  for  rest.  Further,  in  spirit  as  in 
letter,  the  work  proceeds  in  all  its  stages  from  evening  to 
morning,  from  growing  darkness  to  growing  light,  with 
alternations  of  either,  but  ever  from  night  to  day,  and  not 
from  day  to  night.^  The  evening  and  the  morning  make 
the  day.  Though  the  light  has  come,  darkness  still  at 
times  seems  to  threaten  to  resume  its  ancient  reign.  The 
shades  of  temptation  and  the  light  of  faith  alternate  for 
awhile,  till  the  day  of  rest  comes,  without  an  evening :  the 
one  to  remind  us  again  and  again  of  what  the  creature  is 
in  itself;  the  other,  what  it  is  in  Christ,  the  Word  of 

'  "The  evening  and  tlie  morning  were  the  first  day."    Chap.  i.  5.  And  so 
of  the  other  days. 


8  The  Work  and  Rest  of  God,  i> trod. 

God.^  Thus  from  all  things  wrong  does  the  work  advance 
step  by  step,  till  all  is  "very  good."  Let  none  forget  this  ; 
for  some  there  are  who  seeing  Grod's  end,  to  shew  His  glorious 
image  in  the  creature,  forgetting  the  steps  to  this  end, 
])itterly  judge  themselves,  because  as  yet  the  image  of  God 
is  not  revealed  in  them.  Let  such  wait  in  patience.  He 
who  hath  begun  the  good  work  will  perform  it  unto  the 
day  of  Jesus  Christ. 

P'urther,  each  stage,  though  imperfect,  was  "  good  "  in 
God's  eyes.  At  each  step  it  is  repeated,  "  And  God  saw 
that  it  was  good."  ^  To  the  awakened  soul,  feeling  its  im- 
perfections, this  is  blessed,  that  from  the  first  God  can  find 
something  which  He  pronounces  "good."  Not  till  the 
sixth  day  is  God's  image  seen.  Then  "behold,  it  is  very 
good."  ^^  But  from  the  first,  at  every  step,  "  God  saw  that 
it  was  good."  At  first  nothing  was  changed  :  waters  still 
reigned  everywhere  :  but  the  light  had  broken  in.  Dark- 
ness at  least  now  had  a  name  :  its  character  was  perceived ; 
and  God  saw  this,  that  "  it  was  good." 

•*  "  Nequaquam  in  hac  vita  per  ex-  Moral,  in  Job.  1.  viii.  c.  10,  §  21,  Au- 

ercitationem  justitiae  peccatum  dese-  gustine's   mystic  explanation  here, 

ritur,  ut  in  ipsa  iuconcusse  maneatur,  that  the  eveniiig  describes  what  the 

quia  si  jam  a  cordis  habitaculo  cul-  creature   is  in    itself,   the  morning 

pam  rectitudo  eliminat,  ipsa  tamen  what  it  is  in  the  Word  of  Grod,  is 

culpa   quae    repellitur,    cogitationis  only  another  view  of  the  same  thing. 

nosLrae  foribus  assidens,  ut  sibi  ape-  "  Multum  enim  interest  inter  cogni- 

riatur,  pulsat.  Quod  Moyses  spiritu-  tionem  rei  in  Verbo  Dei,  et  eogni- 

alitor  innuit,  dicens,  Facta  est  lux,  tionem  ejus  in  natura  ejus  ;  ut  illud 

?it(\ue  ])-du\6  ipost,  Factum  est  vesj^ere.  merito  ad  diem  pertiueat,  hoc   ad 

Creator   quippe    omnium    humanse  vesperam." — De  Gen.  ad  lit.  1.  iv.  e. 

culp*    prsescius,   tunc   expressit  in  23,  §  40. 

tempore  quod  nunc  versatur  in  mente.  '  In  our  version,  and  in  the  He- 
Lumen  namque  rectitudinis  umbra  brew,  this  is  omitted  in  the  work  of 
sequitur  tentationis.  Sed  quia  elec-  the  second  day  ;  but  it  is  to  be  found 
torum  lux  tentatione  non  extingui-  here  in  the  LXX.  There  may,  how- 
tur,  nequaquam  nox,  sed  vespera  ever,  be  a  reason  for  this  omission 
facta  perhibetur  ;  quia  tentatio  in  on  the  second  day. 
corde  rectorum  lumen  justitise  ab-  '"  Cbap.  i.  31. 
scondit,  non  interimit."' — Gre^.  M. 


ixTKOD.  The  Work  and  Rest  of  God.  9 

It  is  thus  with  God.  When  He  looks  upon  us,  He  ever 
sees  what  is  of  Christ,  while  a  carnal  brother  perhaps  is  only 
seeing  the  sin  and  failure  in  us.  It  is  God-like  to  see 
Christ  in  each  other  in  the  first  stage  of  His  work.  One 
can  scarce  fail  to  see  Him  when  the  image  of  God  is  come. 
The  thing  is  to  see  Him,  as  God  sees  Him,  in  the  crea- 
ture's change  from  the  first.  St.  Paul  in  his  Epistles 
always  does  this.  If  he  reproves  the  darkness  and  calls  it 
by  its  name,  he  sees  the  light  also.  Every  Epistle  begins 
with  a  recognition  of  what  was  good  in  each  Church.  The 
same  may  be  seen  in  the  Epistles  to  the  Apocalyptic 
Churches.  So  Barnabas,  who  "  was  a  good  man,  and  full 
of  the  Holy  Ghost,"  when  he  went  to  Antioch,  "  saw  the 
grace  of  God"  in  the  disciples. ^^  Pilate  would  have  seen 
only  their  weakness.  For  a  devil  can  mark  our  faults,  but 
it  needs  the  grace  of  God  to  mark  the  dawn  of  grace.  And 
even  if  the  fruit  is  not  mature,  if  the  juice  be  sour,  grace 
yet  will  say,  "  The  vine  with  the  tender  grape  gives  a  good 
smell"  ^2 

One  thing  more  I  notice  here.  The  work  of  creation  has 
two  great  parts ;  the  work  of  the  first  three  days  answering 
to,  and  yet  remarkably  differing  from,  the  work  of  the  last 
three.  In  each  half  the  order  is  alike,  and  the  part  of  creation 
touched  is  the  same.  The  difference  is,  that  in  the  first 
three  days  the  work  is  hounding  and  dividing;  in  the  last 
three,  furnishing  and  adorning,^^  In  the  first  three  days 
a  separation  takes  place  between,  or   is  caused  by,  that 

"  Acts  xi.  23,  24.  ris,  sed  in  suae  praedestinatione  est 

'2  Canticles  ii.   13.     "Viditqnia  voluntatis,  laudat  singula,  quasi  con- 

bonum.     Vidit  mihi,  probavit  mihi.  venientia  futuris  :  laudat  plenitudi- 

Quod  Deus  probavit,  tu  reprehensi-  nem  singulorum  vcnustate  composi- 

bile  ne  dixeris.     Quod  Deus  mun-  tiim." — Ambros.  Hex.  1.  ii.  e.  5. 

davit,  tu  commune  ne  dixeris.  ...  '^  "  Opus  distinctionis  primis  tri- 

Nec  mirum  si  apud  quern  rerum  per-  b\is  diebus,  opus  ornatus  aliis  tribiis 

fectio,  non  in   consummatione  ope-  sequentibus." — Lira,  Fostill.  in  luto. 


10  The  ^Vork  and  Rest  of  God,  introd. 

which  is  created  of  the  Lord,  and  that  which  is  proper  to 
the  creature;  by  which  what  is  natural  to  the  creature  is 
restrained  and  bound  :  then  the  character  of  each  is  marked 
by  a  name  bestowed  on  each,  the  creature  being  thus  made 
to  know  the  thoughts  of  God.  On  the  first  day  light  shines 
out,  and  is  divided  from  the  darkness.  Thus  darkness  at 
once  receives  a  bound.  Then  the  light  and  darkness  have 
each  a  name  bestowed : — "  God  called  the  light.  Day,  and  the 
darkness.  Night."  '*  On  the  second,  the  expanse  comes  in  to 
bound  and  divide  the  waters :  then  comes  its  name : — "  God 
called  it,  Heaven."  ^^  On  the  third,  the  earth  appears,  and 
is  divided  from  the  seas,  both  at  once  receiving  a  name 
from  God  in  like  manner.  ^^  Thus  far  the  work  is  dividing 
and  bounding.  In  the  next  three  days  the  order  is  the 
same,  but  the  work  is  furnishing.  In  these  days  we  do 
not  find  "'God  called,''  but  ''God  macZe;"^^this  latter  half 
being  throughout  j)^^f acting. 

All  this  is  yet  fulfilled  in  regeneration,  and  will  be  ap- 
prehended by  those  who  press  on  to  "  the  perfect  man."  ^^ 
Half  the  process  is  hounding;  a  dividing  in  the  creature 
between  that  which  is  of  self  and  that  which  is  of  God. 
At  this  stage  we  are  submitting  to  have  what  is  natural  to 
us  restrained,  and  thus  learning  to  distinguish  His  work 
from  what  is  om-s  in  us.  At  the  same  time  we  are  taught 
to  call  things  as  God  calls  them.  After  this,  after  the 
third  day,  when  resurrection  power  is  known,  (for  on  the 
"third  day"  here  as  elsewhere  resurrection  comes  out 
clearly,)  the  work  is  to  adorn  or  perfect  rather  than  to 
divide  and  bound.  Light,  and  heaven,  and  earth  now 
are  not  only  distinguished  from  their  opposites  ;  but  each 
gets  furnished  with  the  life  or  light  suited  to  it.      At  this 

"  Chap.  i.  5.  »6  Chap.  i.  10.  is  j^^i^^  [y^  13, 

"Chnp.  i.  8.  ''Chap.  i.  16,  21,  25. 


iKTROD.  The  Work  cuul  Rest  of  God.  1 1 

stage  we  perceive  "  God  onade,'"  for,  as  tlie  work  proceeds, 
it  is  more  and  more  seen  that  all  is  done  by  GodJ^  From 
the  first  God  had  said,  "Let  there  be,"  and  "It  was  so:" 
but  now  it  is  seen,  not  only  that "  He  spake  and  it  was 
done,"  but  further  that  "  He  did  it."  So  true  is  it  that 
advance  in  grace  shews  that  all  things  are  of  God,  and 
that  only  of  His  own  do  we  give  Him.  We  shall  see  this 
better  as  we  come  to  each  successive  step ;  best  of  all,  if 
we  experimentally  know  the  work  within. 

I  now  turn  to  the  special  work  of  each  of  the  days  in 
order,  to  trace  the  progressive  steps  of  the  new  creation  ; 
for  though  the  work  has  two  great  parts,  first  bounding, 
then  adorning,  yet  each  of  these  has  steps,  answering  to 
the  successive  days.  In  these  steps  we  shall  be  shewn 
how  all  the  mind  of  God,  that  which  was  in  the  Son  from 
everlasting,  —  whether  light,  or  a  heaven,  or  fruits,  or 
heavenly  lights,  or  the  living  creatures,  or  the  man  in 
God's  image,  —  each  form  of  light  and  life,  once  hid  in 
Christ,  is  by  the  Word  reproduced  and  manifested  in  the 
creature.  The  depths  here  are  unfathomed ;  what  is  upon 
the  surface  will  suffice  to  shew  lengths  and  breadths  more 
than  enough  for  us. 


§  II.— The  First  Day. 

The  work  begins  with  light.  God  said,  "  Let  there  he 
light,"  ^  and  at  once  light  shone  where  all  before  was  dark. 
God  says,  "Eepent   ye  —  the  kingdom  of  heaven  is  at 

"  '•  Fides  autem   nostra  quodam  Ne   vere   increata   et    sine 

gressu    crescit:     ideo    primo    fecit  principio    crederentur,"   &c.  —  Am- 

Deus,  postea  venust<wit Et  bras.  Hexmn.  1.  i.  c.  7. 

fortasse  dicant,  cur  non  sinuil   or-  '  Chap.  i.  3. 

natiis  coneruoo  donavit  elemeutib  'i 


12  Tlie  ]york  and  Rest  of  God.  introt). 

hand  :"  then  our  darkness  displeases  us,  and  we  are  turned 
to  light.*  Tluis  of  all  those  blessings  hid  in  Christ  from 
everlasting,  and  which  are  predestinated  to  be  accom- 
plished in  the  creature,  light  is  the  first  that  is  bestowed  : 
"  God  shines  in  our  hearts  to  give  the  light  of  the  know- 
ledge of  the  glory  of  God  in  the  face  of  Jesus  Christ."  ^ 
But  the  "  heaven  "  announced  "at  hand"  is  yet  unformed. 
No  sun  yet  shines,  no  fruits  adorn  the  creature.  Many 
steps  remain  before  the  image  of  God  will  come,  the  man 
created  in  righteousness,  to  rule  all  things.  But  the  light 
is  come,  and  it  is  good  :  "  truly  the  light  is  sweet,"  though 
as  yet  we  cannot  add,  "  and  a  pleasant  thing  it  is  to  see  the 
sun."'*  It  is,  however,  yet  "  light "  rather  than  "  lights  ;"  ^ 
not  defined  as  it  shall  be  ;  for  as  the  voice  differs  from  the 
word,  so  this  light  differs  from  that  sun  which  appears  in 
due  season.  Whether  it  is  the  reflected  light  of  faith 
resting  on  the  Church's  witness,  or  the  direct  light  of 
truth  from  Christ  Himself  within  us,  or  whether  it  be 
something  more  undefined,  is  not  yet  perceived :  it  is  at 
least  "  light,"  and"  it  is  good."  "  God  saw  the  light  that  it 
was  good."  After  awhile  the  day-star  too  shall  rise  within.^ 
Then  at  once  comes  a  division  between  what  is  of  God 
and  what  is  not ;  between  the  natural  darkness  in  the 
creature  and  the  light  which  God  has  made.^     The  dark- 

^"  Terra   nostra   antequara  acci-  ^  The  word  here  translated  "%/;/," 

peret    formam    doctrinse  invisibilis  is  different  from  that  used  on  the 

erat   et  inoomposita,  et   ignorantiie  fourth  day,  and  which  is  rendered 

t«iiebris  tegebamur.     Sed  quia  Spi-  ^'lights.'"    The  Vulgate  translates  the 

ritus   tuus  ferebatur  euper  aquam,  first  by  lux,  the  latter  by  luminaria. 

non  reliquit  miseriam  nostram  mise-  thus  marking  the  difference.     The 

ricordia  tua,    et  dixisti,  '  Fiat  lux,'  LXX.  also  translate  with  two  differ- 

'penitentiara   agite,  appropinquavit  ent  words,  using  (pws  in  the  third 

enim  regnum  ccelorum,'  "  &c. — Aug,  verse,  and  ^a'o-TTjpes  in  the  fourteenth. 

iJonf.  1.  xiii.  c.  12.  «  2  Pet.  i.  19. 

3  2  Cor.  iv.  6.  »  Chap.  i.  4. 

♦  Ecel.  XX.  7. 


:iNTROD.  TliG  TTor/j  and  Rest  of  God.  13 

ness  is  yet  unchauged,  but  it  is  bounded  by  the  light ; 
each  by  its  nature  more  clearly  shewing  what  the  other 
is  :  and  these  not  mingled  together,  for  "  what  fellowship 
hath  light  with  darkness?"  but  separate,  as  it  is  written, — 
"  Grod  divided  the  light  from  tlie  darkness."  This  is  a 
well-known  stage.  The  light  shines  in  darkness,  but  the 
darkness  comprehends  it  not.  Two  conflicting  powers 
are  striving  each  to  gain  the  day,  making  the  old  domain 
of  darkness  a  continually  shifting  but  ceaseless  battle 
field. 

Then  a  name  is  given  by  God  both  to  light  and  dark- 
ness ; "  that  is,  the  character  of  each  is  learnt  according  to 
the  mind  of  Grod.  It  is  not  yet  seen  indeed  how  the 
creature's  darkness,  like  death,  will  bring  to  view  still 
greater  wonders  of  Grod's  work  in  worlds  of  light  innu- 
merable. This  is  seen  at  a  later  stage,  when  in  our  night 
and  darkness,  yea  even  by  it,  the  countless  forms  of 
Grod's  light  in  heavenly  places,  which  the  day  hides  from 
sight,  are  made  manifest.  But  now  the  darkness  has 
at  least  a  name.  What  God  calls  it,  we  call  it.  His 
thoughts  are  not  altogether  strange  to  us.  Natural  as  the 
.darkness  may  seem  to  the  creature,  God  calls  it  "  night,^^ 
or  deviation.  It  is  a  turning  from  the  right  or  straight 
line.^  The  light  is  "  day,^^  or  movement :  there  is  a  dis- 
turbance of  the  darkness.  Death  rules  no  longer  ;  life 
with  light  is  come.^°  Besides  in  this  name  there  is  a 
form  given  to  both.     Until  now  light  and  darkness  were 

•  Chap.  i.  5.  light."     "A  good   telescope   (on   a 

'  The  word    n^v.  ^iff^i,   means  hot  day,  the  naked  eye)  will  shew 

deviation,  from  a  root  signifying  to  us  what  a  tumult  arises  in  th«  air 

wind  or  turn.     See  Parkhurst's  note  from  the  agitation  of  the  rays   of 

lon  the  word.  light    at    noonday,"    &c. —  Wi/lia/n 

'»  The  day,  D1V  "from  D'»,7W(9^io7?,  Jones's   Principles   of  Natural  Phl- 

ifrom  the  agitation  of  the  celestial  losophj/, -p.  2-il,  quoted  hyFdTkhx\i6t, 

fluid,  under  the   influe.  ce    of    the  sub  voce. 


14  The  ]Yorh  and  Rest  of  God.  introd. 

iiiiformod,  but  "day"  and  " night "  intimate  order  and 
distribution.  Night  is  darkness  put  within  limits.  So 
with  light ;  it  is  not  "  day,"  till  it  is  arranged  and  put  in 
form  and  order. '^  ^Yhen  thus  arranged,  we  can  say,  not 
of  night  only,  but  of  darkness,  "  The  day  is  thine,  the 
night  is  thine  also."  ^^  And  though  as  yet  on  the  face  of 
the  creature  little  is  wrought,  though  as  yet  salt  and 
barren  waters  may  extend  everywhere,  a  change  has  been 
effected  by  the  light,  the  importance  of  which  none  can 
fully  estimate  but  those  who  from  being  once  darkness 
are  now  light  in  the  Lord,  and  which  shall  advance  step  by 
step  till  Grod's  will  is  done  in  the  earth  as  it  is  in  heaven. 
Of  this  day  I  only  add,  that  on  it  the  creature's  state  is 
very  slightly,  if  at  all,  realized.  Whether  waters  cover  it, 
— whether  there  is  or  is  not  a  heaven, — (there  is,  I  need 
not  say,  no  heaven  upon  the  first  day,)  —  whether  firm 
ground  exists  or  not,  this  is  not  yet  noticed.  The  second 
day  must  come  before  the  tossing  waves,  which  are  up- 
permost everywhere,  begin  to  be  perceived.  So  with  us. 
There  is  at  first  a  general  sense  of  sin ;  but  what  is  the 
exact  state  of  things  is  not  perceived.  There  is  light  and 
darkness  ;  but  that  no  heaven  is  formed  within,  no  firm 
earth,  this  as  yet  is  overlooked.  And  great  mercy  is  it 
that  we  learn  what  we  are  and  lack  by  degrees  ;  else  surely 
we  should  at  first  despair. 

§  III. — The  Second  Day 

The  second  day's  work  is  the  forming  of  an  expanse  or 
heaven  in  the  creature,  by  which  the  hitherto  unbounded 

"  "Non  enim  omnis  lux  dies,  aut  nilms   appellantur." — Aug.  d.e  Gen, 

omnos  teni-brse  nox  ;  sedlux  ettene-  ad  lit.  lih.  imperf.  c.  26. 
l;r?e  certis  inter  se  vicilms  onlinate  "'  Psalm  Ixxiv.  16. 

atque  dihUnctaj,  diei  et  noctis  nomi- 


iNTROD.  The  Work  a)ui  liest  of  God.  15 

waters  are  divided  frora  the  waters.  God  then  names  the 
expanse.*  At  this  stage  the  state  of  the  creature,  that  it  is 
drowned  in  waters,  begins  to  be  perceived. 

Such  is  the  second  state  or  stage  in  the  new  creation. 
In  the  midst  of  the  waters  a  heaven  is  formed  in  the  once 
benighted  creature.  That  unstable  element,  so  quickly 
moved  by  storms,  is  the  well-known  type  of  the  restless 
desires  of  the  heart  of  fallen  man  ;  for  "  the  wicked  are 
like  the  troubled  sea,  which  cannot  rest,  whose  waters 
cast  up  mire  and  dirt."  ^  Before  regeneration,  unquiet 
lusts  everywhere  prevail :  the  whole  man  or  creature  is 
drowned  and  buried  in  them.  In  the  progress  of  the  new 
creation,  these  waters  are  not  at  once  removed  :  indeed, 
they  are  never  wholly  removed  till  that  other  creation 
comes,  when  there  is  "  no  more  sea."  ^  They  are  first 
divided  by  a  heaven ;  then  bounded  on  the  third  day 
when  the  dry  land  rises  up  out  of  them.  This  heaven 
represents  the  understanding  opened,  as  the  rising  earth 
upon  the  third  day  shews  us  the  will  liberated.  For  till 
now,  "  the  understanding  has  been  darkened  ;  "  ^  nay,  it  is 
written  of  the  natural  man  that  he  has  "  no  understand- 
ing." ^  But  now  the  heaven  is  stretched.  Christ  "  opens 
the  understanding  "  of  those  who  before  this  had  been  His 
disciples.^  And  thus  another  precious  gift,  once  hid  with 
Christ  in  God,  now  by  Christ  is  wrought  in  us  also.  A 
heaven  is  formed  within  the  creature  ;  a  heaven  into  which 

*  Chap.  i.  6-8.  sideriis  rectis  inhseremus,  jam  prava 

2  Isa.  Ivii.  20.     So  Gregory  the  opera  foris  abscindimus  ;  sed  tamen 

Great, — "  Quid   est   mare,  nisi   cor  latenter  intus  ea,  cum  qua  hue  veni- 

nostrum,     furore     turbidum,    rixis  mus,  vitseveterisprocellafatigamur." 

amarum,    elatione   superbise   tumi-  Moral,  in  Job.  I.  xxviii.  c.  19,  §  -iS. 

dum,  fraude  malitise  obscurum  ;  quod  ^  Kev,  xxi.  1. 

mare,  quantum  sseviat,  attendit  quis-  *  Eph.  iv.  18. 

quis    in    se    occultas    cogitationum  '  Rom.  iii.  1 1 

tentationes    intelligit.     Ecce    enim  *  Luke  xxiv.  45,  and  compare  Col. 

jam  perversa  relinquimus,  jam  de-  i.  9,  ii.  2,  and  1  John  v.  20. 


16  The  Work  and  Rest  of  God,  introt*. 

darkness  may  return,  and  through  which  clouds  shall  pour 
as  well  as  bright  sunshine ;  a  heaven  which  for  sin  may  be 
shut  up  and  become  like  brass,^  but  which  was  made  to  be 
the  home  and  treasure-house  of  sweet  and  dewy  showers  ; 
a  heaven,  like  Israel's  path  through  the  sea  of  old,  sorely 
threatened  by  dark  and  thick  waters,  but,  like  that  same 
path,  a  step  to  resurrection  power,  and  worthy  to  be 
called  "  heaven,"  even  by  Grod  Himself ;  influencing  the 
eartli  in  untold  ways,  here  attracting,  there  repelling ;  the 
great  means  after  light  of  arranging  and  disposing  all 
things.^  By  it  the  waters  are  bounded.  Until  now,  they 
have  flowed  hither  and  thither  without  a  bound,  and  without 
a  rest  also.  But  the  heaven  is  formed ;  then  a  bound  is 
set,  where  hitherto  the  restless  waters  have  prevailed. 

Then  again  comes  division.  A  heaven  in  the  creature 
at  once  "  divides  the  waters  from  the  waters."  ^  Some 
remain  below ;  some  are  above  or  in  the  heaven.  The 
waters  henceforth  are  rent  in  twain.  Some  rise,  purged 
of  their  saltness,  and  become  the  fruitful  clouds,  in  which 
the  bow  of  the  covenant  shall  be  set  in  due  season.  Some 
are  yet  the  barren  sea.  And  so  within.  Of  our  desires 
and  affections,  some  are  raised  and  purified,  not  without 
sore  rendings ;  and  some  are  as  before,  unquiet  and  un- 
bounded, save  by  the  heaven  over  them.^° 

After  this  the  expanse  receives  a  name  from  Grod.  It  is 
called  "  heaven"  that  is  the  arranger  :^^  so  called,  because 

'  Lev.  xxvi.  19  ;  1  Kings  viii.  35.  '"  "  Ketulerint  aliqui  coelos  coelo- 

^  "Hoc  nomine   firmamenti  ipsa  rum  ad  intelligibiles  virtutes,  firma- 

tranquillitas  et  magna  pax  reriira  meutum  ad  operatorias  .  .  ,  .  Alii 

significari    potest ;    nnde    illud    in  quoque  purificatorias  virtutes  inter- 

Psalmis,  '  Et  Veritas  tua  usque  ad  pretati  sunt  aquas  quae  super  coelos 

nubes.'     Nihil  enim  firmius  et  sere-  sunt." — Avibros.  Hexcem.  1.  ii.  c.  1, 

nius  veritate." — Aug.  de  Gen.  ad  lit.  §  17. 

lib.  impcrf.  c.  14,  §  45.  "  "  Heb.    D''tDSJ^.    the  placers  or 

*  Chap.  i.  7.  arrangers,  from  Qt^,  to  t.et  or  place; 


iNTROD.  The  Work  and  Rest  of  God.  17 

this  heaven,  in  ways  above  our  thoughts,  is  the  great  agent 
in  arranging  everything.     Little  do  men  now  think  of  the 
heavens,   or  perceive  what  forces  around  us  are  at  work 
everywhere.    We  speak  in  our  wisdom  of  the  "  three  king- 
doms,"— the  animal,  vegetable,  and  mineral, — as  if  these 
three  were  all.     Genesis  will  shew  us  yet  another,  on  which 
all  these  depend.     For  as  the  animal  depends  upon  the 
vegetable,  and  that   upon   the   mineral,  so   the   mineral 
itself  depends   upon   another   kingdom,    which   was   yet 
earlier.     Some  have  called  it  the  meteoric.     On  this  the 
mineral   world   depends,    as   the  very  names  of  some  of 
the  metals,  come  down  to  us  from  days  when  there  was 
greater  insight,  yet  testify.  Now  this  "  heaven,"  or  meteoric 
kingdom, — formed    of    old    over    the   eartli,   before    the 
mineral,    as  that  before  the  vegetable  and  animal, — was 
called  by  God  the  arranger^  to  effect  great  marvels,  by 
what  we  now  call  attraction,  repulsion,  electricity,  or  eva- 
poration.    And  so  the  "  heaven,"  which  is  formed  within 
by  the  Word,  is  the  arranger^  and  in  that  inward  world 
must  precede    the  gold    and  fruits  and  living  creatures. 
Some  have  tried  without  tliis  "  heaven  "  to  have  gold  and 
fruits  and  life.     What  have  they  got  ?    Not  God's  work, 
but  Satan's  imitation.     The  heaven  must  be  first  within, 
if  we  would   have  true   fruits,  even  as  true  fruits  must 
precede  the  living  creatures. 


because  tho  heavens  are  the  agents  which  are  attributed  to  them  in  Scrip- 
in  arranging  things  on  earth,  "Ttiis  ture,  and  which  it  has  been  of  late 
appeUation  was  first  given  by  Grod  years  the  fashion  to  ascribe  to  al- 
io the  celestial  fluid  or  air,  when  it  traction,  aravitation,  &c." — Park- 
began  to  act  in  cZi67Josm(7  or  arm/ ww^  hurst's  Hch.  Lex.  sub  voce.  It  is 
tho  earth  and  watt-rs.  And  since  that  worthy  of  notice  that  the  ancient 
lime  the  CDLJ'  have  been  the  great  Greeks  derived  Q^ohsivomQiais;  for 
agents  in  fZi.9po67»^  all  material  things  the  same  reasons. — Hcrodot.  1.  ii.  c. 
in  their  places  and  orders.and  thereby  62 
producing  all  those  wondurtul  eflfects 


18  TJie  Tror/u  and  Rest  of  God,  introd. 

Further,  I  observe,  on  this  second  day,  that  the  crea- 
ture's state  begins  to  be  discerned.  The  waters  now  are 
not  overlooked,  as  upon  the  first  day.  It  is  now  noticed 
that  below  the  heaven  all  is  buried  in  them  ;  and  this  dis- 
covery, though  painful,  is  a  step  to  better  things.  Still,  as 
yet  there  is  no  earth,  nothing  "  stablished,  strengthened, 
settled ; "  ^^  but  this,  too,  comes  in  due  season. 

§  IV. -The  Third  Day. 

For  on  the  third  day  the  earth  emerges  from  the  waters.* 
Up  to  this  point  the  unquiet  element,  which  is  naturally 
uppermost  in  the  creature,  has  prevailed  everywhere. 
Light  has  come,  and  shewn  the  waste  ;  a  heaven  is  formed 
within  it;  but  nothing  fixed  or  firm  has  yet  appeared. 
Just  as  in  the  saint  there  is  first  light,  and  a  heaven  too 
within,  while  as  yet  he  is  all  instability,  with  nothing  firm 
or  settled.  But  now  the  firm  earth  rises.  The  state  de- 
sired by  Paul, — "  that  we  be  no  more  tossed  to  and  fro  with 
every  wind  of  doctrine,  but  may  grow  up  in  all  things  into 
Him  who  is  the  Head,  even  Christ,"  ^ — here  begins  to  be 
accomplished.  Now  the  will,  long  buried  and  overwhelmed 
with  tossing  lusts,  rises  above  them  to  become  very  fruitful ; 
and  the  soul,  once  lost  in  passions,  emerges  from  the  deep, 
like  "  the  earth  which  He  hath  founded  for  ever." 

This  earth  rises  out  of  the  waters.  Above  their  storms 
and  waves  something  fixed  appears,  setting  a  limit  to 
them.  Seas  yet  may  remain  ;  at  times  they  roar  against 
the  land;  but  from  this  time  they  cannot  overflow  it. 
*•  He  hath  set  a  bound  that  they  may  not  pass  over,  that 
they   turn   not   again  to  cover  the  earth." ^     "He  hath 

'2  1  Pet.  V.  10.  '  Chap.  i.  9.       -  Eph.  iv.  14,  15.     '  Psalm  civ.  9. 


iNTRoi).  The  Work  and  Rest  of  God.  19 

placed  the  sand  for  the  bound  of  the  sea,  by  a  perpetual 
decree  that  it  cannot  pass  it ;  and  though  the  waves  thereof 
toss  themselves,  yet  can  they  not  prevail ;  though  they 
roar,  yet  can  they  not  pass  over  it."  ^  And  when  we  think 
what  a  bound  it  is — the  shifting  sand ;  when  we  think 
how,  as  the  wise  man  says,  "  all  the  rivers, — all  the  tor- 
rents of  passion, — run  into  the  sea,  yet  it  overflows  not ; "  ^ 
when  we  think  how  oft  it  rages  under  the  gales  of  lust, 
and  yet  the  dry  land  fails  not,  nor  sinks  before  it ;  we  must 
confess  God's  hand  in  its  preservation,  as  in  its  first  ap- 
pearing, and  that  it  is  His  word  and  will  that  keep  the 
bound.  For  "  He  shut  up  the  sea  with  bars  and  doors, 
when  it  broke  forth,  as  if  it  had  issued  out  of  the  womb  : 
He  said.  Hitherto  shalt  thou  come,  and  no  further,  and 
here  shall  thy  waves  of  pride  be  stayed."^  Nay,  more. 
Here,  as  in  all  things,  "  out  of  the  eater  comes  forth  meat, 
and  out  of  the  strong  comes  forth  sweetness."  "^  Not  only 
do  the  waves  not  destroy  the  earth,  but  the  rough  gales 
borne  from  their  vexed  bosom  are  full  of  health  and 
bracing.  We  could  not  atford  to  lose  them.  Trying  as 
they  are  for  a  while,  and  most  hurtful  if  we  have  not  gome 
protection,  the  gales  of  lust  and  temptation  will  strengthen 
while  they  move  us :  by  them  noxious  exhalations  are 
carried  far  away.  In  the  world  to  come  we  shall  want  no 
storms  ;  therefore  "  no  sea  "  is  there.  Here  we  need  it ; 
therefore  it  is  left  in  love  to  try  us.  Yea,  these  seas  and 
their  roaring  may  praise  the  Lord,  for  He  sitteth  King 
above  the  water-floods  ;  and  all  their  tempests  within,  like 
the  wrath  of  man  without,  in  ways  above  our  present 
thoughts,  yet  praise  Him.®     But  the  work  here,  the  rising 

*  Jer.  V.  22.  ^  Job  xxxviii.  8,  11. 

*  Eccl.  i.  7.  '  Judges  xiv.  14. 

Psalm  Ixxvi.  10. 

c  2 


20  The  ^Vorh  and  Rest  of  God,  inteod. 

earth,  is  to  restrain  these  waves.  Good  may  come  out  of 
their  roarings;  the  greater  good,  the  special  work  of  this 
flay,  is  to  bound  them,  to  form  a  fixed  and  quiet  habitation. 
So  the  earth  is  freed.  Need  I  repeat  the  lesson  here,  that 
it  is  by  checking  our  desires — by  bounding  the  unstable 
clement  in  us — that  the  man  is  made  free  ?  ^ 

There  is  yet  more  for  us  to  mark  in  this  emerging  earth. 
Not  only  does  it  escape  the  floods  :  it  comes  up  also  into 
the  expanse  of  heaven.  That  creature,  so  long  buried,  now 
mounts  up  to  meet  the  skies,  as  though  aspiring  to  touch 
and  become  a  part  of  heaven  ;  while  on  its  swelling  bosom 
rest  the  sweet  waters,  the  clouds,  which  embrace  and  kiss 
the  hills.  When  the  man  by  resurrection  is  freed  from 
re.^tless  lusts ;  when  he  comes  up  from  under  the  do- 
minion of  passions  into  a  state  of  rest  and  peace;  not 
only  is  he  delivered  from  a  load,  but  he  also  meets  a 
piuer  world,  an  atmosphere  of  clear  and  high  blessing: 
where  even  his  hard  rocks  may  be  furrowed  into  channels 
for  the  rain  ;  heaven  almost  touching  earth,  and  earth 
heaven. 

Not  without  awful  convulsions  can  such  a  change  be 
wrought.  The  earth  must  heave  before  the  waters  are 
gathered  into  one  place.  The  Psalmist  marks  this,  when 
he  says,  "  The  waters  stood  above  the  hills:"  then — "at 


'  "  CoDclusit    ostiis   mare  ;    quia  Quia  vero   ea,  quse  cernimns,  sequi 

nisi  ab  ipso  cogitiitionis  primordio  prohibemur,    quia     a    corporearum 

cordis  fluctus  gratia  divina  retineret,  rerum  delectatione  retundimiir :  li bet 

ttntationum  procellis  mare  sseviens  rtiam  ad  invisibilia   oculos   mentis 

tf-rram  proculdubio  humanse  mentis  attollere,"  &c. — Grecj.  M.  Moral,  in 

obniissfct :  ut  salsis  fluctibus  perfu.sa  Job.    1.  xxviii.    c.    19,    §    43.     The 

aresceret,    id    est,   perniciosis    car-  whole   passage   to    the  end  of  the 

nis  voluptatibus  delectata  deperiret.  book  is  very  striking,  and  will  amply 

Solus    ergo    Dominus    ostiis   mare  repay   any    reader    the  trouble   of 

conoludit,  qui  pravis  motibus  cordis  turning  to  it. 
cldustra  iuspirata  lormidiuis  objicit. 


iKTROD.  The  Work  and  Rest  of  God.  21 

thy  rebuke  they  fled ;  at  the  noise  of  thy  thunder  they 
hasted  away :  tliey  go  up  by  the  mountains,  they  go  down 
by  the  valleys,  unto  tlie  place  which  Thou  hast  founded 
for  them."  ^°  Some  have  felt  all  this  within  :  the  eartli 
clean  dissolved — the  earth  broken  down  and  moved  ex- 
ceedingly— the  earth  reeling  like  a  drunkard,  and  re- 
moved like  a  cottage — preparatory  to  binding  the  host  of 
lusts  which  have  held  sway  over  it ;  till  they  are  gathered 
together  as  prisoners  in  a  pit,  and  shut  up  in  their  prison. 
Many  a  soul  shews  rents  and  chasms  like  the  steep  moun- 
tains. Nevertheless,  "  the  mountains  bring  peace,  and  the 
little  hills  righteousness." 

And  this  is  effected  on  the  third  or  resurrection  day  ;  for 
in  creation,  as  elsewhere,  the  "  third  day  "  always  speaks  of 
resurrection.^^  We  shall  see  in  the  development  of  Adam 
or  man  that  the  third  great  life,  I  mean  Noah's,  is  regene- 
ration ;  for  in  man,  as  in  the  earth,  much  is  wrought  ere 
the  flood  is  passed.  The  earth  rises  not  before  the  third 
day.  Just  so  in  the  world  within:  much  is  done  before 
this  day,  before  we  know  anything  of  "  the  power  of  resur- 
rection." '2  But  "  after  two  days  He  will  revive  us ;  in  the 
third  day  He  will  raise  us  up,  and  we  shall  live  in  His  sight. 
Then  shall  we  know,  if  we  follow  on  to  know  the  Lord."'^ 

Then  the  earth  being  raised,  and  so  separated  from  the 
waters,  a  name  is  bestowed  on  both  by  God.  "  The  dry 
land  He  called  Earth  ;  and  the  gathering  together  of  the 
waters.  Seas."  ^'*  Here,  as  elsewhere,  the  name  is  character- 
istic ;    and,  in  this  instance,  it  seems  easy  to  trace  the 

'"  Psalm  civ.  7,  8.  cus  will  be  unintelligible  till  we  see 

"  The"  third  day"  is  TeBxirrection  this.     Compare  Hosea  vi.  2  ;  Lake 

in  one  aspect,  as  deliverance  from  the  xiii,  32  ;   1  Cor.  xv.  4. 

grave;  fur  there  are  other  aspects  '^  Phil.  iii.  10. 

of  resurrection,  as  the  "  first''  and  '^  Hosea  vi.  2,  3. 

''eighth"  day.     The  book  of  Leviti-  '■»  Chap.  i.  10. 


22  The  ^York  and  Rest  of  God.  introd. 

tlioiiolit  intended  to  be  conveyed  by  these  titles.  The 
word  "  seds,''^  in  the  Hebrew,  means  tumults  or  agita- 
tions.^^ The  word  "  earth,^^  like  our  word  "  ground," 
describes  a  substance  which  will  suffer  itself  to  be  re- 
duced to  powder,  and  so  is  fitted  to  take  any  form  as 
God  pjeases ;  ready  to  be  framed  by  the  will  and  wisdom 
of  the  Great  Potter,  to  be  animal  or  vegetable,  as  He 
willJ^  For,  indeed,  tree  or  beast,  of  earth  they  are,  to 
earth  they  return.  Earth  is  the  pliant  clay  from  which 
their  forms  come.  It  is  ''earth;"  therefore  a  creature 
meet  to  be  used,  ready  to  be  transformed  into  fruits  or 
bodies,  according  to  the  will  of  God.  Need  I  apply  this 
within?  Surely,  till  we  are  such  "earth"  or  "ground" 
broken  and  ready  to  take  what  form  He  pleases,  though 
the  light  is  come,  fruits  will  be  wanting  ;  for  to  this  day  it 
is  "  out  of  the  ground  that  the  Lord  God  makes  every  tree 
to  grow."  ^^ 

Then  the  earth  brings  forth  fruit. ^^  Fruitfulness,  hitherto 
delayed,  at  once  follows  the  bounding  of  the  waters.  For, 
"  being  made  free  from  sin,  we  have  fruit  unto  righteous- 
ness, and  the  end  everlasting  life."  ^^  The  order  of  the 
produce  is  instructive ;  first  the  grass,  then  the  herb,  then 

'^  Heb.  COV  from  Q**,  tumult.  or  its  usefulness  in  continually  sup- 

'*  Heb.  |"1X.     "  Various    etymo-  plying  the  waste  of  vegetable  and 

logi'es   have   been  by   learned   men  animal  bodies,  must  depend.     It  is 

proposed  of  this   word;    the  most  not  improbable  that  the  Greek  word 

probable  seems  to  be  that  which  de-  x^'^''»  from  the  Hebrew  f\'2, to  pound 

rives  it  from  |>-),  hrcaking  in  pieces,  to  pieces,  the  Latin  terra,  from  tero, 

crumbling.      'The  matter  of  earth,'  A>wmr  aw'ay,  and  the  English  ^ro?/w<:?, 

says  the  great  Boerhaave,  '  appears  from  grind,  all  aimed  at  the  same 

friable  or  crumbling,  so   long  as  it  etymological   reasons." — Parkhurst, 

continues  under  the  observation  of  Heh.  Jax.  sub  voc. 
our   senses,    as   it    always    readily  '^  Chap.  ii.  9. 

suffers  itself  to  bo  reduced  to  a  finer  '^  Chap.  i.  11. 

powder.'     And    it  is  manifest,  that  '^Rom.Ti.22.  " Si  enimistas aquas 

on  this  remarkable  property  o^  Earth,  qusesunt  sub  ccelo  non  separavimus  a 

its  answering  the  end  of  its  creation,  nobis,  id  est  peccata  et  vitia  corporis 


iNTROD.  The  ]Vorlx.  and  Best  of  God.  23 

the  fruit-tree  yielding  fruit  after  liis  kind ;  ^^  as  ever,  the 
blade  before  the  ear,  the  small  before  the  great,  from  im- 
perfection onwards  to  perfection.  The  first  thing  borne 
is  "  grass,"  the  common  emblem  of  the  flesh. ^^  Is  it  asked 
how  the  risen  creature  can  bring  forth  fruits,  which  are, 
like  the  goodliness  of  the  grass,  of  the  flesh  and  carnal  ? 
Because  for  long  the  regenerate  man  is  yet  "  carnal,"  and 
his  fruits  are  in  the  flesh,  though  with  sincere  desires  for 
God's  glory.  The  development  of  Adam,  as  exhibited  in 
the  Word,  not  to  say  experience,  gives  proofs  on  proofs  of 
this.  The  Corinthians,  too,  were  "  carnal,"  though  with 
many  spiritual  gifts.^^  But  after  "  grass  "  comes  "  herb 
and  tree,"  with  "  seed  and  fruit ; "  some  to  feed  the  hungry, 
some  to  cure  the  serpent's  bite  ;  some  hid  in  a  veil  of 
leaves,  or  bound  in  shapeless  husks ;  some  exposing  their 
treasures,  as  the  lovely  vine  and  olive ;  the  one  to  cheer 
man's  heart,  the  other  to  give  the  oil  to  sustain  the  light 
for  Grod's  candlestick.  Such  is  the  faithful  soul,  with  many- 
coloured  fruits,  "  as  the  smell  of  a  field  which  the  Lord 
blesses."  2^  The  form  of  the  fruit  may  vary  ;  its  increase 
may  be  less  or  more — some  thirty,  some  sixty,  some  an 
hundredfold;  for  "  the  fruit  of  the  Spirit  may  be  love,  or 
peace,  or  faith,  or  truth,  or  gentleness;"^'*  but  all  to  the 
praise  of  His  grace,  who  bringeth  forth  fruit  out  of  the 
earth, ''  fruits  of  righteousness,  which  are  by  Jesus  Christ."^'' 


nostri,  arida  nostra  non  poterit  appa-  aLjiciamus    a    nobis." — Origen.  in 

rere,  nee  habere  fi'luciam  procedendi  Gen.  Horn.  i.  fol.  1. 

ad  lucem.    (Referring  to  the  connec-  2"  Chap.  i.  11. 

tion  between  this  day's  work  and  the  ^'   1  Pet.  i.  24. 

lights  on  the  fourth  day,  to  which  2-  Compare   1  Cor.   i.  4,   7,  with 

this  third  day  was  a  step.)     Omnis  1  Cor.  ii.  1,  4. 

enira  qui  male  agit  odit  lucem,  et  ^^  Gen,  xxvii.  27. 

non  venit  ad  lucem,  ut  non  manifes-  ^^  Gal.  v.  22. 

tarentur  opera  ejus:  qu;eutique  fidu-  "  pjiji  \   jj^     «•  At  animns  siti- 

cianon  aliterdabitur,nisiyelutaquas  entes   tibi,   et  apparentes  tibi  alio 


24  The  }yovh  and  Rest  of  God.  introd. 

Nor  let  lis  forget, — "  wliose  seed  is  in  itself,  after  his 
kind."  2"  God's  fruits  all  multiply  themselves  :  this  is  their 
constitution.  The  tree  propagates  itself;  every  fruit  pro- 
duces more :  so  every  act  of  charity  has  in  it  the  seed  of 
other  acts.  As  one  lie  breeds  another,  so  one  truth  pro- 
duces more.  Love  bears  love,  anger,  anger,  and  kindness, 
kindness.  There  is  another  and  higher  fruitfulness, 
which  we  get  on  the  last  two  days ;  yet  this  of  the  third 
day  is  lovely  in  its  season.  The  law  of  creation  cannot 
change.  God  has  said,  "  Let  the  tree  yield  fruit  after  his 
kind,  whose  seed  is  in  itself."  Every  act,  therefore,  will 
yield  its  fruits  ;  "  the  seed  is  in  itself,"  to  propagate  itself 
in  increasing  measure  from  age  to  age,  even  for  ever. 

It  only  remains  to  notice  that  at  this  important  stage 
the  state  of  the  creature  is  no  longer  unperceived.  What  it 
shall  be,  is  not  known ;  but  what  it  is,  seems  realized  on 
this  third  or  resurrection  day.  Not  till  this  stage  is  the 
creature  known.  And  so  throughout  the  Jewish  age,  the 
creature  was  not  known,  because  resurrection  was  not  appre- 
hended. But  after  resurrection  it  is  seen  what  the  creature 
is  in  itself,  and  the  change  which  God  has  wrought  in  it. 
On  this  day  the  light  is  seen,  the  seas  are  seen,  the  heaven 
is  seen,  and,  last  in  order,  the  earth  is  seen  with  herb  and 


fine  distinctas  a  societate  maris,  oe-  vellemus  opem  ferri,  si  eodem  modo 

culto   et   dulci  fonte   irrigas,   ut    et  indigoremiis  ;  non  tantum  in  facili- 

terra  det  fructura  suum,  et  dat  fruc-  bus,  tanquam  in  herba  seminal  i,  sed 

tum  siuim,et  tejubente  Domino  Deo  etiam  in  protectione  adjutorii  forti 

^uo  germinat  anima  nostra  opera  mi-  robore,    sicut    lignum    fructiferum, 

sericordiae,  secundum  genus,  diligens  prsebendo  protectionis  umbraculam." 

proximura  in  subsidiis  necessitatum  Auff.    Confess.   1.  xiii.   c.    17,  §  21. 

carnalium,  habons   in  se  semen  se-  So,  too,  Gregory  the  Great,  Moral. 

oundtini  similitudinem,  quoniam  ex  in  Job.   1.  vi.  c.  35,  §  54.     So  also 

nostra    infirmitato   compatimur  ad  Origen.  Hoyn.  i.  in   Gen.,  and  Am- 

Bubveniendum  indigentibus  :  simili-  bros.  Hex.  1.  iii.  c.  7,  §  31. 

ter  opitulantes  quemadmodum  nobis  ^s  Chap.  i.  11. 


iNTROD.  The  Work  and  Rest  of  God.  25 

tree.  On  tliis  day  the  separating  process  ends ;  for  things 
are  known.  What  is  now  wanted  is  perfecting ;  and  this 
is  next  accomplished.'^^ 

Such  is  the  work  of  the  first  three  days,  deepening  at 
every  step  ;  first  li(jJd  upon  the  deep  ;  then  a  heaven  in 
the  midst  of  the  waters,  which  lie  uppermost;  then  a 
lifting  up  and  working  upon  that  which  was  lower  still, 
the  earth,  which  until  now  had  been  buried  and  concealed. 
Some  have  learnt  this  deepening  process.  I  observe,  too, 
that  the  work  was  comparatively  slow  until  the  third  day. 
Upon  this  day  God  speaks  twice  ;^*^  and  the  amount  of 
work  is  equal  to  or  exceeding  that  of  the  two  preceding- 
days.  Surely  it  is  a  mighty  change.  Twice  on  the  third 
day  is  it  repeated,  "  And  God  saw  that  it  was  good."  ^'^  If 
we  have  reached  the  third  day,  we  shall  know  how  good  it 
is.     If  we  have  not  reached  it,  let  us  pray  and  wait  for  it. 


§  v.— The  Fourth  Day. 

Hitherto  we  have  traced  but  one  half  of  the  work  which 
God  accomplishes  vipon  the  creature  which  is  subject  to 
His  word.  Now,  having  reached  "  the  third  day,"  we  pass 
from  the  stages  in   which  tlie    work   for   the  most  part 


2^  Augustine   thus    briefly   sums  lia  et  spiritalia,   sicut  inter  aqua,s 

up  the  inward  fulfilment  of  the  work  inferiores  et  su{)eriorps.     Tertio  die, 

of  the   first  three    days: — "Habot  quo   mentem  suam  ad  ferendos  bo- 

etiam  unusquisque  nostrum  in  bonis  norum  operum   fructus,    a   labe  et 

operibus  et  recta  vita  tanquam  dis-  fluctibustentationumcarnalium,  tan- 

tinctos  istos  sex  dies,  post  quos  debet  quam  aridam  terra m  a  perturbationi- 

quietem  sperare.     Prime  die  lucem  bus    maris   secernit,    ut  jam  possit 

fidei,  quando  prius  in\nsibilibus  ere-  dicere,  Mente  servio  legi  Dei,  carne 

dit,  propter   quam    fidem   Dominus  autem  legi  pecoati." — I)f   Gen.  con- 

visibiliter  apparere  dignatus  est.  Se-  ira  Manick.  1.  i.  c.  25,  §  43. 

cundo    die    tanquam   firmamentiim  -■'*  Chap.  i.  9.  11. 

discipiinae,  quo  disceruit  inter  carua-  '^^  Chap.  i.  lU,  12. 


26  The  Work  and  Rest  of  God.  introd. 

is  bounding  and  resfralnlnfj^  to  those  where  the  work 
is  adorning  and  perfecting;  when,  the  distinction  being 
clearly  made  between  what  is  of  Grod  and  what  is  natural 
to  the  creatnre,  He  proceeds  to  furnish  all  the  various 
parts  with  the  forms  of  light  and  life  suited  to  each.  At 
this  stage,  when  the  earth  is  raised  into  heavenly  places, 
many  seem  to  think  the  work  is  done.  But  now  begins 
tlie  perfecting  and  adorning  process,  which  does  not  cease 
until  "  the  image  of  Grod"  appears.  So  St.  Paul,  writing 
to  the  Colossians,  exhorts  to  growth  in  grace  in  language 
exactly  answering  to  the  stages  of  creation  which  we  are 
now  to  enter  on  ;  starting  from,  "  If  ye  be  risen,"  and 
leading  on  the  Church  to  "  put  on  the  new  man,  which  is 
renewed  in  the  image  of  Him  that  created  him."  ^  So  he 
says,  ''  If  ye  be  risen,  seek  things  above  :  "  look  for  things 
in  heaven,  to  comfort  and  enlighten  you.  Lights  to  guide, 
hitherto  unknown,  will  shine  upon  you,  making  alternate 
seasons  rich  witli  blessing.  Then  again  advance : — "  Put 
on,  as  the  elect  of  God,  bowels  of  mercies,  kindness,  hum- 
bleness of  mind,  longsuffering."  Put  on  the  graces  which 
are  prefigured  in  the  dove  and  lamb  and  ox,  which  appear 
in  season  upon  the  fifth  and  sixth  days.  And  then  "  put 
on  the  new  man,  which  is  renewed  in  knowledge  after  the 
image  of  Him  that  created  him."  So  writes  Paul,  "  with- 
out a  veil ;  "  so  writes  Moses,  "  with  a  veil,"  "  which  veil 
is  done  away  in  Christ."  ^ 

We  are  then  to  trace  the  stages  after  resurrection-life  is 
known,  through  resurrection-lights,  till  we  reach  "  the 
moving  creature,"  first  creeping,  then  walking,  but  with 
face  earthwards ;  and  then  "  the  man,"  with  open  face, 
erect,  and  looking  upward. 

'  CcI.  iii.  1,  10.  2  2  Cur.  iii.  U. 


iNTROD.  The  TTor/i;  and  Rest  of  God.  27 

The  fourth  day's  work  is  "  lights  set  in  heaven:  "^  a 
mighty  work :  more  glorious  far  than  the  "  light "  upon 
the  first  day.  Then  the  light  was  undefined.  Now  lights 
are  come  ;  the  one  with  warmth ;  the  other  cold  but  shin- 
ing :  each  defined  ;  one  direct,  the  other  reflex  ;  but  both 
to  rule  and  mightily  affect,  not  the  earth  only,  but  even 
the  wide  waters :  giving  another  check,  too,  to  darkness, 
not  only  taking  from  it  Day,  but  invading  and  conquering 
it  by  the  moon  and  stars  in  its  own  domain  of  Night. 

And  so  after  that  the  seas  of  lust  are  bounded,  and  the 
fruits  of  righteousness  begin  to  grow  and  bud,  a  sun,  a 
mighty  light,  is  kindled  in  our  heaven, — Christ  dwells 
there,  God's  eternal  word  and  wisdom, — no  louger  unde- 
fined, but  with  mighty  warmth  and  power,  making  the 
whole  creation  to  bud  and  spring  heavenward  ;  while  as  a 
handmaid,  another  light,  of  faith,  grows  bright  within, — 
our  inward  moon,  the  Church's  light,  or  truth  received  on 
testimony ;  for  as  men  say,  Christ  is  the  sun,  the  Churcli 
the  moon,  so  is  faith  our  moon  within  to  rule  the  night."* 
Of  these  two,  the  lesser  light  must  have  appeared  the  first ; 
for  each  day  grew  and  was  measured  "  from  the  evening 
to  the  morning ;  "  just  as  faith,  with  borrowed  light,  in 
every  soul  still  precedes  the  direct  beams  of  the  greater 
light  of  the  Word  or  Wisdom  in  us.  Now  both  shine  to 
pour  down  light.  Oft  should  v/e  err,  if,  when  darkness 
fell,  our  moon  of  faith  rose  not  to  rule  the  night.     Yet  fair 

^  Chap.  i.  14,  15.  the  Jewish  dispensation,  which  stood 

*  Those  instructed   in  the  Word  on  law  or  works,  and  Sarah  is  tho 

will   not  only  find   no  difficulty  in  Christian  Church,  which  stands  on 

seeing  how  the  moon,    which   out-  faith.     But   these   dispensations  of 

wardly   is  the   Church,  is  faith  in-  G-od  have  their  course  in  individual 

wardly,  but  further  know  that  there  souls,  and  in  this  inward  application 

must  be  this  double  application,  as  Ilagar  is  law,  and  Sarah  the  promise, 

iu    the   well-known   case  of   Ilagar  or  the  gospel.     See  Gal.  iv.  22,  31. 
and   Sarah.     Outwardly,  Ilagar   is 


28  The  Work  and  Rest  of  God,  introd. 

a^^  she  is,  she  but  reminds  us  of  present  night,  making  us 
sigh  for  the  day-star  and  the  perfect  day.  Thus  are  "  the 
two  great  lights"  now  given  by  Him  who  began  His  work 
bv  giving  "  light."  Now  He  gives  the  word  of  wisdom, 
that  is  the  greater  light;  and  again  the  word  of  know- 
ledge or  faith,  that  is  the  lesser  light ;  then  tongues,  or 
discerning  of  spirits,  or  healings,  like  the  stars,  lesser 
manifestations  of  the  same  one  Spirit.-"^ 

That  such  lights,  so  different  and  so  defined,  may  be 
within,  is  never  known  by  some  who  yet  have  been  en- 
lightened. The  first  day's  light  has  reached  them :  per- 
haps the  heaven  has  come  ;  but  the  waters  are  not  bounded  ; 
the  earth  as  yet  is  not  fruitful.  To  such  the  difference  of 
lights  and  their  distinct  powers  must  be  unkno^vn.  Let  it 
not  therefore  be  unlocked  for  by  them.  Not  till  the  earth 
has  brought  forth  fruit  are  these  bright  lights    set   in 

*  This  is  Augustine's   exposition.  sapientise.quogaudet  prsedictus  dies, 

Speaking  of  this  fourth  day,  he  says:  tantuni  in  principio  noctis  sunt,"  &c. 

— "  iEterno  consilio  propriis  tempo-  Confess.  1.  xiii.  c.   18,  §  23.     The 

ribus  bona  ccelestia  das  super  terrain,  place  here  given  to  sacraments  is 

Quoniam   ahi    datur   per   Spiritum  worthy  of  notice.     Augustine  makes 

bernio  sapientiae  tanquam  luminare  them  only  parts  of  the  lesser  light, 

majus,    propter   eos   qui    perspicuae  They  are  no  part  of  the  sun,  which 

veritatis   luce  delectantur  tanquam  rules  the  day,  but  only  of  the  moon, 

in  principio  diei ;  alii  autem  sermo  that  is,  the  word  of  faith  or  know- 

scientiae secundum eumdemSpiritum,  ledge,  ^en  •a\so  Avg.  de  Ge7i.e.  Man. 

tanquam  luminare  minus  ;  alii  fides,  1.  i.  c.  25,  §  43.     Origen's  comment 

alii  douatio  curationum,    alii    pro-  is  the  same  in  substance: — "Sicut 

phetia,    alii    dijudicatio    spirituum,  in  firmamento  isto,  quod  jam  ccelum 

alteri    genera    linguarum  ;    et   liaec  fuerat  appellatum,  jubet  Deus  fieri 

omnia  tanquam  stellae.     Omnia  enim  luminaria,  ita  et  in  nobis  fieri  potest, 

hsec  operatur  unus  atque  idem  Spi-  Si  studeamus  vocari  et  effici  ccelum, 

ritus,  faciens  apparere  sidera  in  ma-  luminaria  habebimus  in  nobis,  quae 

nifestatione  ad   utilitatem.     Sermo  illuminentnos,  Christum  etecclesiam 

autem  scientiae,  qua  continentur  om-  ejus.  .   .  .  Quae  sunt  autem  in  nobis 

Ilia  sacramenta,  quae  variantur  tern-  stellae,  id  est  in  cordis  nostri  ccelo  ? 

poribus    tamquam    luna,    et   ceterae  Moyses  stella  est  in  nobis  quae  lucet, 

notitiae  donorum,  quae  deinceps  tan-  et  Esaias,  et  Daniel,"  &c. — Rom.  i. 

quam    stella^     cnmmemorata    sunt,  in  Gen. 
quantum  dilierunt  ab  iilo  candore 


iNTROT».  The  ^York  and  Rest  of  God.  29 

heaven.  The  lower  fruitfulness  of  action  must  precede  the 
higher  delights  of  heavenly  contemplation.  Not  till  some 
fruits  appear  shall  we  be  adorned  with  heavenly  lights. 
Then  not  only  is  the  earth  blessed  with  dews  and  showers, 
"  the  precious  things  of  heaven  ;"  but  "  precious  things  are 
now  brought  forth  by  the  sun,  and  precious  things  put 
forth  by  the  moon  also."^  Now  we  perceive  wherein  the 
borrowed  light  of  faith,  resting  on  witness,  differs  from  the 
direct  light  of  truth  and  love,  from  Christ  within.  Hence- 
forward even  the  night  is  bright  with  stars :  darkness  is 
conquered  even  within  its  own  borders.  Faith  invades 
the  gloom,  turning  it  at  times  almost  to  day,  an  approach 
to  the  glory,  when  "  no  night  is  there  ;"7  now  waxing, 
now  waning,  but  never  to  fall  or  fail,  until  "  our  sun  shall 
no  more  go  down,  neither  our  moon  withdraw  itself."* 
Now  we  see,  too,  how  the  creature's  darkness,  like  death, 
only  brings  into  view  the  greater  wonders  of  Grod's  work  in 
heavenly  places.  Darkness  shews  us  that  the  earth  has  a 
celestial  suite,  bright  companions  in  heaven  night  and  day 
waiting  on  it ;  moving  it  with  celestial  influences,  its  air, 
its  earth,  its  tides ;  giving  colour,  warmth,  motion,  life, 
everywhere.      Who  can  count  all  that  is  given  from  on 


^  Deut.   xxxiii.   13,   14.      "Bene  "  Sed  prius  lavamini.  mundi  estote, 

autem    terra  germinavit   primo,    et  aufcrte  nequitiam  \it  appareat  arida, 

postea  facta   sunt  himinaria  ;  quia  Discite  bonum  facere,  ut  germinet 

post  bona  opera  venit  illuminatio,  terra  herbam  pabuli  et  lignum  fruc- 

qua  vidf'tur  species  supernae  verita-  tiferum  ;   .   .  .  ut  fiant  luminaria  in 

tis." — Isidor.  in  Gloss.  Ordinar.  Au-  firmamento  cceli,"&e.  Id.  ibid.  %'M. 

gustine  notices  the  same  : — '-Quibus  He  goes  on  to  instance  the  young 

in  terra  natis  fructibus,  et  erumpat  man  in  the  Gospel,  (Matt.  xix.  16.) 

temporanea  lux  nostra,  et  de   ista  as  one  who,  because  he  bore  not  fruit, 

inferiori  fruge   actionis  in  d^•licias  couldnotadvance  to  seethe  heavenly 

contemplationis  verbum  vit?e  supe-  lights, 

rius  obtineutes,  appareamus  sicut  lu-  "  Rev.  xxi.  25. 

minaria  in  firmamento  cohgerent^b."  ^  Isa.  Ix.  19,  20, 
Confess.  1.  xiii.  c.  18,  §  22.     Again, 


30  The  Work  and  Rest  of  God,  introd. 

liit^h,  when  we  can  see  that  our  wondrous  path  is  not 
indeed  a  lone  one, — that  a  heavenly  sun  attracts, — that  a 
heavenly  moon  follows, — that,  though  darkness  may  visit 
us,  henceforth  it  does  not  rule  us,  but  is  ruled,  and  that 
even  in  the  night  which  still  remains  in  us,  we  liave  the 
presence  ol  Jesus  the  mediator  of  the  better  covenant,  and 
the  Church  of  the  First-born,  and  the  spirits  of  just  men 
made  perfect,  and  an  innumerable  company  of  holy  angels, 
who,  like  the  morning  stars,  are  singing  all  around  ?  In 
bright  days  their  quiet  song,  wherein  they  tell  God's  glory, 
may  not  be  heard  ;  yet  they  watch  and  sing  and  go  with 
us.  The  gloomy  night  will  bring  them  into  view,  still 
ready  to  teach  us  if  we  have  a  heart  to  learn. 

These  lights  are  "  for  signs  and  for  seasons  and  for 
years,"  and  "  to  rule  over  the  day  and  over  the  night  also."^ 
For  "  signs  " — first,  of  what  we  are.  We  have  thought  this 
earth  is  fixed  :  but  sun  and  moon  shew  that  we  are  but 
wanderers  here.  We  have  supposed  ourselves  the  centre ; 
that  it  is  the  sun  that  moves.  The  lights  will  teach  us  in 
due  time  that  he  is  steadfast:  it  is  we  who  journey  on. 
Again,  these  lights  are  "  for  a  sign "  how  we  stand,  and 
where  we  are  ;  by  our  relative  positions  toward  them  shew- 
ing us,  if  we  will  learn,  our  real  situation.  For  the  moon 
is  new  and  feeble,  when,  between  us  and  the  sun,  it 
trenches  on  his  place,  and  sets  at  eventide.  So  is  our 
faith  :  put  in  Christ's  place,  it  must  be  weak  :  dsirk  will  be 
our  night :  we  shall  move  on  unillumined.  Not  so  when 
in  her  place,  not  in  His,  but  over  against  Him,  our  moon 
of  faith  rises  at  even,  as  our  Sun  withdraws  Himself.  Now 
she  trenches  not  upon  Him  ;  therefore  she  is  full  of  light, 
making  the  rdidnight  almost  as  the  noon-day.     So  it  is 

»  Chap.  i.  14,  18. 


iNTROD.  The  Wovh  and  Rest  of  God.  31 

said,  "  Blow  up  tlie  trumpet  in  the  new  moon  ;  "  ^°  and 
when  the  moon  is  full  "  eat  ye  the  Paschal  Lamb  ; "  ^^  that 
is,  let  the  trumpet  of  the  gospel  sound,  when  faith  is 
weak  :  when  faith  is  strong,  rejoice  together  in  communion. 
Thus  are  the  lights  ^'  for  signs  "  of  what  and  where  we  are. 
Dimmed  by  mists,  they  tell  also  of  what  remains  in  us. 
Turned  to  darkness  and  to  blood,  they  forewarn  of  awful 
fire,  when  the  earth  and  the  works  therein  shall  be  burned 
up.^^  Signs  they  are,  too,  to  the  man,  when  at  length  he 
walks  upon  the  earth, — the  image  of  God,  wliich  after 
fruits  and  lights  is  formed  in  us, — to  guide  him  through 
the  wastes  within  the  creature,  as  he  seeks  to  know  its 
lengths  and  breadths  that  he  may  subdue  it  all. 

Thus  are  the  lights  "  for  signs  : "  but  they  are  "  for  sea- 
sons "  also ;  ^^  to  give  healthful  alternations  of  cold  and  heat, 
and  light  and  darkness.  Sharp  winters  with  their  frosts, 
chill  and  deadness  in  our  affections,  and  the  hours  of  dark- 
ness which  recur  to  dim  our  understandings,  are  not 
unmixed  evil.  In  the  coming  rest  such  alternations  will 
not  be  needed  :  therefore  no  summer  or  winter  or  shades 
of  night  are  there.  Here,  like  the  gales  from  the  ocean, 
they  remind  us  of  our  state,  and  in  that  state  work  in  the 
creature  what  is  really  best  for  it.  We  could  not  bear, 
while  as  we  are,  unbroken  day.  It  would,  though  we  know 
it  not,  destroy  the  creature.  Ceaseless  summer  would  wear 
us  out :  therefore  the  lights  are  "  for  seasons,"  measuring 
out  warmth  and  light  as  we  can  profit  by  it.  So  faith 
wanes  and  waxes,  and  Christ  is  seen  and  hid,  each  change 
making  the  creature  learn  its  own  dependence ;  forcing  it 
to  feel,  that,  though  blessed,  it  is  a  creature,  all  who^e 
springs  of  life  and  joy  are  not  its  own. 

'"  Psalm  Ixxxi.  3,  5.  '-  Luke  xsi.  25,  ;ind  2  Pet.  iii. 

1*  Exod.  xii.  6,  &c.  »  Chap.  i.  14. 


32  Tlte  Work  and  Rest  of  God.  .  introd. 

Tliese  lights,  too,  are  "  to  rule  over  the  day  and  over  the 
night."  To  rule  the  creature,  much  more  to  rule  such  gifts 
as  the  day,  wrought  by  God  Himself  in  it,  as  yet  has  been 
unknown.  Even  to  bound  the  natural  darkness  hitherto 
has  seemed  high  attainment.  Now  we  learn  that  the  pre- 
cious gifts,  whicli  Grod  vouchsafes,  need  ruling  ;  an  earnest 
this  of  that  which  comes  more  fully  on  the  sixth  day.  A 
sun  "to  rule  the  day"  leads  to  the  man  "to  have  dominion," 
set  to  rule,  not  the  day  only,  but  every  creature.  It  is  no 
slight  step,  when  God's  aim,  hitherto  unknown,  is  learnt ; 
that  in  His  work  this  gift  is  for  this,  that  for  the  other 
purpose ;  when  it  is  felt  that  the  best  gifts  may  be  misused 
and  wasted  ;  that  they  need  governing,  and  may  and  must 
be  ruled.  No  young  Christian  feels  this  ;  but  as  he  grows 
up  into  Christ,  his  day  not  only  shines,  but  is  divinely 
governed.  The  sun  now  marks  the  hours,  setting  to  each 
their  bound :  morning  is  discerned  from  noon,  and  noon 
from  evening.  0  blessed  day,  when  the  creature  comes 
to  bask  in  sunshine ;  gift  on  gift  poured  on  it  in  due  order 
from  the  God  of  all  grace  ! 


§  VI. — The  Fifth  Day. 

The  fifth  day's  work  is  the  peopling  of  the  sea  and  air.' 
Animate  life  now  is  added  to  inanimate.  The  waters 
swarm  with  life,  and  the  air  with  winged  tribes,  which 
wake  the  woods  and  vales  with  melody.  Thus,  too,  is  it 
within,  when  on  us  the  fifth  day  dawns.  Now  higher 
forms  of  life  appear  everywhere  ;  each  new  form  yet  more 
revealing  in  the  creature  that  which  hitherto  had  only  been 
treasured  up  in  the  mind  of  God  for  it.     For  we  must 

'  Chap.  i.  20,  21. 


iNTROD.  The  ^Yorh  and  Rest  of  God.  33 

never  forget,  that  all  tins  wondrous  work,  wliicli  step  by 
step  is  thus  produced  in  us,  is  only  the  developing  in  the 
creature  of  that  which  had  been  in  Christ,  the  wisdom  of 
God,  from  everlasting.  For  Grod  will  stamp  Himself  upon 
us.  His  will  is  that  His  fulness  should  be  revealed  in  us  ; 
that  as  we  have  borne  the  image  of  the  earthy,  we  now  may 
bear  the  image  of  the  heavenly.  We  have  seen  how  several 
glories, — light,  a  heaven,  fruits,  and  lights, — once  hid  in 
Him,  by  Him  are  wrought  in  us.  Each  of  these  was  a 
precious  gift,  and  worthy  of  the  Lord,  transforming  the 
creature  from  its  natural  state  of  ruin  to  light  and  fair 
order.  But  now  come  higher  blessings,  forms  of  life 
unknown  before,  multiplying  first  in  the  air  and  waters, 
then  upon  the  dry  land. 

We  have  seen  what  the  waters  and  the  heaven  are 
within, — the  former  the  desires,  the  latter  the  understand- 
ing. With  the  waters  until  now  little  has  been  done  save 
to  bound  them.  Desires  are  checked  in  us,  but  this  is  all. 
Now  new  life  moves  in  them,  the  varied  fish  and  fowl,  all 
figuring  some  of  the  countless  forms  of  Christ's  spirit. 
For  such  is  Christ's  fulness,  that  no  one  type  can  express 
it ;  and  His  will  is  that  of  this  fulness  we  should  be  filled 
also  ;  "  to  know  the  love  of  Christ  which  passeth  know- 
ledge, that  we  might  be  filled  with  all  the  fulness  of 
Grod."  2  The  light,  or  a  heaven,  or  the  seed,  or  sun  and 
moon,  each  was  but  some  manifestation  in  the  creature  of 
what  had  been  in  Him.  So  the  turtle  and  the  eagle,  now 
created,  are  but  types  of  some  fresh  gift  or  grace  of  Christ's 
spirit ;  "  diversities  of  gifts,  but  the  same  spirit ;  differ- 
ences of  administration,  but  the  same  Lord."^  For  just  as 
in  nature  matter  is  one  in  all  its  forms,  so  in  the  new 
creation  is  the  spirit  one  in  all  its  transformations.     The 

2  Eph.  iii.  19.  »  1  Cor.  xii.  4,  5. 

D 


34  The  IFo/'/o  and  Rest  of  God,  introd. 

revelation  only  widens  as  the  work  proceeds.  In  due  time 
the  lion  and  ox  and  man  are  seen  also ;  each  a  yet  fm'ther 
expression  of  something  in  God's  mind,  which  by  His 
Word  tlirough  grace  is  wrought  in  us. 

But  the  forms  and  natures  of  the  creatures  made  this 
day,  like  the  light  and  fruits,  will  best  explain  themselves. 
The  dove  is  the  well-known  figure  of  meek  innocence.  So 
at  Christ's  baptism  the  Spirit  "like  a  dove"  came  and 
abode  on  Him."*  The  eagle's  lofty  flight  and  keen  vision 
represent  but  another  form  of  the  same  Divine  Spirit.  He 
wlio  says,  "  I  bare  you  upon  eagles'  wings,"  ^  gives  us  also 
to  "  mount  up  with  wings  as  eagles  ;  "  ^  for  *'  of  His  fulness 
we  all  receive,  and  grace  answering  to  His  grace." ^  The 
other  fowls  of  heaven,  as  the  law  shews  us,  both  the  clean 
and  the  unclean,  each  taught  their  own  lesson  ;  expressing 
in  the  difference  of  their  lives  and  natures  those  faculties 
and  emotions  which  give  a  form  to  life.*  Since  the  fall 
these  emotions  are  mostly  evil.  Hence,  in  Scripture,  birds 
are  generally  a  type  of  evil  spirits.^  The  dragon  and  the 
whale  too  are  used  as  evil.^°  But  they  are  only  evil  be- 
cause fallen.  In  themselves  they  simply  represent  certain 
forms  of  life,  good  if  dependent,  evil  if  independent.  Just 
as  Satan,  once  an  angel,  is  now  a  devil,  and  all  his  light  and 
knowledge  are  accursed  ;  so  the  powers  of  the  understand- 
ing, figured  by  the  birds,  are  good,  and  through  self-will 
only  become  evil.^^  I  know  the  eagle-eye  which  loves  to 
gaze  on  light,  and  the  soaring  thought  which  delights  to 


*  Matt.  iii.  16.  "  This   explains  how   the   same 

*  Exod.  xix.  4.  type  may  be  either  good  or  bad. 
"  Isa.  xl.  31.  Christ  is  a  "  lion."  Eev.  v.  5.  But 
'  John  i.  16.  Satan  also  is  a  "  lion."  1  Pet.  v.  8. 
"  Lev.  XI.  D-23.  The  same  is  true  also  in  countless 

*  Matt.  xiii.  4  ;  Rev.  xxxW.  2.              other  instances. 
><>  Ezek.  xxix.  3,  and  xxxA.  2. 


iNTROD.  Tli.e  Work  and  Rest  of  God.  35 

mount  upward,  and  the  searching  spirit  which  finds  a  plea- 
sure in  fathomino-  great  deeps, — "for  the  spirit  searcheth  all 
things,  yea  the  deep  things  of  God," — may  all  be  misused 
through  self,  and  so  be  spoilt ;  for  I  know  no  good  gift  of 
God  which  ma}^  not  become  a  curse  to  us.  But  the  faculty 
as  given  by  the  Lord  is  good,  and  the  thoughts  or  emotions 
which  are  formed  to  soar  upward,  or  to  dive  into  that  depth 
which  yet  remains  in  us,  may  all  tell  forth  the  Lord's 
glory.  Therefore  "  the  dragons,  and  the  beasts,  and  creep- 
ing things,  and  flying  fowl,"  as  much  as  "  sun  and  moon, 
and  heaven,  and  fruitful  trees,"  are  called  to  praise  Him.*'-^ 
As  formed  upon  the  fifth  day  they  speak  His  praise,  "  say- 
ing. Glory  to  Him  that  sitteth  upon  the  throne,  and  to  the 
Lamb  for  ever."  ^^ 

The  details  here  would  open  an  endless  field  ;  for  the 
natures  of  these  creatures  vary,  yet  cannot  be  misunder- 
stood. We  have  seen  the  dove  and  eagle,  but  others 
preach  also,  exliorting  us  to  look  for  like  powers  to  be 

*2  Psalm  cxlviii.  Dei  producuntiir  ab  aqnis  repentia 

'^  Rev.  V.  13,  14.     Augustine  ex-  et   volatilia.      Videamus    quomodo 

plains  the  "moving   creatures"    to  secundum     nostrum      firmamentura 

be  eviotions.     "  Pisces  maris  et  vola-  cceli,  id  est  mentis  nostrse  vel  cordis 

tilia   cceli    et    repentes   omnes   quae  soliditatem,   hffic  eadem  fiant.     Ap- 

repunt  super  terram  .  .  .  recte  in-  bitror  quia  si  mens  nostra  illuminata 

telligantur  spiritualiter    ut    omnes  fuerit  a  nostro  sole  Christo,  jubetur 

affection es   et    motus   animi,    quos  postmodum  ex  his  qupe  in  ea  sunt 

habemus   istis  animalibus  similes."  aquis  producere  repentia  et  volatilia, 

De    Got.    c.    Manich.    1.   i.    c.    20.  id   est   cogitationes   bonas.   ...  Si 

Further  on  in  the  same  book.  c.  25,  sit  in  nobis  sensus  ut  etiam  si  duo 

he  says,    "  Fortior   effectus   incipit  minuta  habeamus,  hsec  ipsa  pro  mi- 

quinto  die  operari    .    .   .  producere  sericordia  offeramus   in    dona  Dei, 

animarum  vivarum   reptilia,  id  est  iste  sensus  avis  est,  nihil  de  terrenis 

opera  quae  prosint  animis   vivis,  et  cogitans.    ...    Si    ascendat   nobis 

cetos    magiios,    id     est   fortissimas  sensus  et  cogitatio  talis,  ut  usque  ad 

actiones,    quibus   fluctus  s?eculi  di-  mortem  pro  veritate  certemus  .avis 

rumpuntur.  et  volatilia  coeli,  id  est  hffic,  a  terrenis  ad  superna  consccn- 

voces   coelestia    praedicantes."      See  deus.     Similiter  etiam  de  caeteris," 

also  Confession.  1.  v.  c.  3,  §  4.     Ori-  &c. — Horn.  i.  in  Gen, 
gen  says,  "  Secundum  litoram  jusf-u 

D  2 


36  The  Work  and  Rest  of  God,  introd. 

created  in  us  ;  some  to  sing-  by  day,  as  the  thrush ;  and 
some,  like  the  nightingale,  to  wake  the  dark  hours.;  some 
with  clarion,  like  the  cock,  to  foretell  the  morning,  and 
bid  the  sleepers  arise  to  greet  the  day ;  some,  like  vul- 
tures, far-seeing,  to  seek  their  meat  from  far  ;  some,  like 
the  swallow,  to  live  as  pilgrims  here  ;  some,  like  cranes,  to 
fly  in  ranks,  and  know  the  seasons,  and  watch  while  others 
sleep  around  ;  some  to  care  for  the  aged,  as  the  stork  ;  or, 
like  the  turtle,  once  widowed,  never  so  to  pair  again. 
Each  tells  its  own  story  of  what  G-od  can  work,  and  the 
rich  profusion  of  form  in  which  the  same  life  may  shew 
itself.  And  these  increase.  Some  heavenly  gifts,  as  the 
lights  of  the  fourth  day,  can  never  multiply.  They  may 
rise  and  set,  and  bring  round  springs  and  winters;  but 
they  do  not  increase  by  generation.  But  when  the  fifth 
day  comes,  the  forms  of  heavenly  life  then  given  may 
increase  greatly.  For  God  has  said,  "  Be  fruitful  and 
multiply."  ^^  And  just  as  the  fruits  formed  upon  the  third 
day,  "  whose  seed  is  in  themselves,"  reproduce  themselves 
and  gTow  rapidly,  so  do  the  graces  of  the  fifth  day  spread 
wondrously.  And  when  this  has  come,  the  image  of  Grod 
is  near,  when  the  work  shall  cease,  for  all  is  "  very  good." 


§  VII.— The  Sixth  Day. 

To  this  last  stage  of  the  work  we  now  proceed,  when  the 
earth  also  having  brought  forth  its  living  creatures,  man, 
the  image  of  God,  His  last  and  crowning  gift,  is  set  to 
rule  as  lord  of  all.  This  is  the  sixth  day's  work.  Now 
the  life  of  the  Lamb  and  ]Man  is  added  to  the  likeness  of 
the  Dove  in  the  redeemed  creature 

^*  Chap,  i.  22. 


iNTROD.  The  Work  and  Rest  of  God,  37 

These  forms  speak  for  tlieraselves.  They  are  but  the 
continuation,  in  greater  perfection,  of  the  work  of  the 
fifth  day.  Then  the  work  was  in  the  seas  and  heaven  : 
now  the  eartli,  that  is  the  will,  brings  forth  in  like 
manner.  I  need  not  here  repeat  what  I  have  said,  upon 
the  fifth  day,  as  to  the  principle  on  which  these  living 
creatures  are  to  be  interpreted  ;  how  they  represent  emo- 
tions good  in  themselves,  only  evil  when  fallen  and  inde- 
pendent ;  the  living  creatures  of  the  earth  representing 
the  emotions  connected  with  the  will ;  the  birds  of  heaven 
those  connected  with  the  understanding.^  The  instinct 
of  mankind  has  always  read  these  forms  aright,  nor  has 
the  difference  of  age  or  country  made  any  difference  in 
their  interpretation.  To  this  day,  wherever  the  primitive 
language  of  symbol  yet  remains,  the  passions  are  still 
characterised  by  the  names  of  different  beasts.  And  those 
to  whom  heaven  is  opened  see  "the  living  creatures"  there, 
in  the  midst  of  the  throne  of  Grod,  and  round  about  it.-^ 
proving  that  powers  like  to  these  creatures,  if  not  in  God, 
may  yet  be  most  holy  and  very  near  to  Him.  It  was  but 
the  perversion  of  this  very  truth,  seeing  in  these  creatures 
some  trace  or  glimpse  of  the  Divine,  which  ended  in  the 
worship  of  the  creature,  as  in  Egypt,  where  the  ox  and 
other  beasts  were  deified ;  just  as,  to  this  day,  in  mystic 
Egypt,  those  gifts  which  are  given  as  witnesses  for  God 
are  made  to  take  His  place ;  the  creature,  in  whom  some 
trace  of  God  is  seen,  being  worshipped  instead  of  the 
Creator.  Still  the  gifts  are  good,  each  added  form  ex- 
pressing but  some  further  fulness  which  was  in  Christ 
Jesus  :  the  ox,  the  spirit  of  unselfish  toil ;  ^  the  lion,  that 

•  Respecting  the  heaven  and  the       the  second   and  third   days.     Both 
earth,  as  figiirin^  the  understaiulinG:       have  their  own  emotions, 
and  will  respectively,   see  above  on  '^  Kcv.  iv.  6,  8.         *  1  Cor.  ii.  9. 


38  Tlir  ^Yovh  and  Rest  of  God.  introd, 

holy  wrath,  in  which  we  may  judge  and  be  angry,  and  yet 
sin  not;'*  the  lamb,  that  meekness  which  beareth  all 
things,  which  is  oppressed  and  afflicted,  and  yet  openeth 
not  its  mouth.^  Tliese  and  like  gifts  now  appear,  till  at 
length  the  man  is  seen,  the  "  image  of  Grod,"  to  crown  and 
perfect  all. 

What  is  this  image  ?  It  is  the  mind  of  God  ;  for  Christ 
is  that  Mind  or  Word  to  rule  in  us.  The  man  is  Christ, 
the  perfect  mind  of  Grod.  The  light,  and  heaven,  and 
herb,  and  moving  creature,  were  all  but  partial  glimpses  of 
Him,  preludings  of  that  perfect  revelation  which  should 
be  seen  in  God's  image.  That  image  now  is  come,  to  rule 
all  things,  itself  containing  all  within  itself.  0  the  depth 
that  opens  here !  Who  shall  take  the  measure  of  that 
which  is  the  likeness  of  the  immeasurable  God  ?  For  He 
made  the  heaven,  and  yet  He  rested  not, — the  earth  and 
its  fruits,  and  yet  He  rested  not, — the  sun,  and  the  moon, 
and  the  creatures  of  the  sea,  and  sky,  and  of  the  earth, 
and  yet  He  rested  not.  But  He  made  man.  His  image  in 
the  earth,  and  then  He  rested ;  for  it  was  "  very  good." 

This  image  is  the  mind  of  God  in  us.  When  this  is 
come,  the  "  man  "  is  formed,  erect  in  walk,  and  looking 
upward,  able  to  recognise  the  mind  and  will  of  One  above 
him,  with  an  understanding  to  know,  and  a  will  to  love, 
God.  This  it  is  which  marks  man  :  a  mind  able  to  under- 
stand and  bow  to  a  superior.  Lose  this,  and  we  at  once 
become  as  beasts,  incapable  of  recognising,  save  by  force, 
the  will  of  One  above  us  ;  "  like  the  horse  or  mule  w-hich 


*  Eph.  iv.  26.  tures"  were  apt  representations  of 

*  Isa.  liii.  6.  It  is  well  known  those  peculiar  relations  of  Christ, 
that  the  early  church  applied  these  which  are  respectively  set  forth  in 
figures,  the  lion,  the  ox.  the  man,  the  four  Gospels.  See  Ambros.  Pro/. 
and  the  eaplo,  to  the  four  Gospels,  i7i  Lucam,  §  8. 

conceiving  tliat  these  "  living  crea- 


iNTROD.  The  Work  and  Rest  of  God.  39 

have  no  uiiderstandiDg,  whose  mouth  must  be  held  in  with 
bit  and  bridle ; "  ^  or  like  Nebuchadnezzar,  in  vain  self- 
exaltation,  losing  his  reason,  and  with  a  beast's  heart, 
becoming  as  a  beast.^  The  "  man  "  is  not  strength,  or 
grace,  or  piercing  sight ;  but  a  mind  thinking  Grod's 
thoughts,  and  in  communion  with  Him.  Strength,  and 
grace,  and  sight,  and  light,  and  warmth,  are  in  him  ;  for 
the  inward  as  the  outward  man  is  in  himself  a  little  world. 
But  a  mind  to  recognise  and  hold  communion  with  One 
above  him,  is  that  w^hich,  above  all,  marks  and  makes  the 
man.  And  this  is  the  secret  of  his  rule  over  others  ;  as  it 
is  said,  "  Subdue,  and  have  dominion."  ^  For  no  one  can 
rule  who  is  not  ruled.  And  just  as  Adam,  while  subject 
to  Grod,  had  power  over  every  living  creature,  a  power  he 
lost  as  soon  as  he  rebelled,  and  instead  of  being  subject 
became  independent ;  so  in  us  the  "  man  "  has  power  over 
beasts,  that  is  the  emotions  within,  only  while  it  remains 
subject.  Let  the  reason  take  God's  place,  then  the  beasts 
will  be  unruled  until  Grod  again  is  recognised.  This,  I 
may  add,  is  true  on  every  platform.  It  is  only  the  recog- 
nition of  One  above  which  gives  power.  It  is  the  lack  of 
this  that  now  makes  the  rulers  of  this  world  helpless. 
Beasts  are  rebelling  against  them,  because  they  have 
rebelled. 

And  here  let  none  forget  the  weighty  fact,  that  the  best 
powers  in  the  new  creation  need  ruling.  Grood  as  the  ox 
is  to  labour,  he  needs  a  lord ;  man,  herefore,  is  given  to 
subdue  and  guide  him ;  as  God  said,  "  to  have  dominion 
over  all  fish  and  fowl,  and  every  living  thing  that  movetli 
on  the  earth."  ^  Proofs  abound  on  every  hand  that  God's 
gifts  need  rule.    How  often  is  the  "  ox," — the  spirit  of  true 

«  Ps.  xxxii.  9.  '  See  Dan.  iv.         «  Chap.  i.  28.         »  Chap.  i.  28. 


40  The  Work  and  Rest  of  God,  introt). 

service, — unless  subdued  by  the  "  man,"  found  wasting  its 
strength,  or  even  grossly  misusing  it  I  Have  fences  never 
been  broken  down  by  strong  oxen  ?  Have  weak  children 
never  been  sorely  injured  ?  Have  sweet  vines  never  been 
crushed  or  trodden  under  feet,  which  were  set  as  plants  to 
clieer  both  God  and  man  ?  These  things  have  I  beheld, 
where  the  "  man  "  is  not  yet  seen.  And  so  of  every  bless- 
ing ;  whether  lion,  lamb,  or  eagle,  all  require  rule.  With- 
out it,  the  very  abundance  of  gifts  will  only  cause  confusion. 
The  Church  of  Corinth  is  a  proof,  enriched  with  knowledge, 
but  carnal,  for  the  "  man  "  had  not  yet  come.  The  gifts 
indeed  were  there,  but  the  mind  of  God  was  wanting. 
They  need  one  like  Paul,  in  whom  the  "  man  "  is  come,  to 
set  them  riglit.  Some  yet  have  to  learn  this,  who  have 
reached  the  fifth  day  stage,  and  to  whom  the  eagle's  eye 
and  soaring  wing  are  not  wanting.  They  will  find  the 
'•  man  "  to  rule  must  come  at  length,  God's  Mind  directing 
God's  Spirit.  In  a  word,  that  as  in  nature  the  powers  God 
gives,  strength,  speech,  or  desire,  if  unruled  by  reason, 
become  curses ;  so  in  grace  the  higher  powers  of  God's 
Spirit  must  be  subject  to  His  Mind,  or  Word,  or  Reason, 
that  is,  Christ,  in  us. 

This  man  was  created  "male  and  female,"  that  so 
he  might  be  a  perfect  image  of  God.  God  is  infinite 
Wisdom  and  Love.  No  image  of  Him  would  be  complete 
which  did  not  express  both.  Man,  as  His  image,  is, 
therefore,  male  and  female,  that  he  may  be  a  figure  both 
of  the  wisdom  and  love  of  God  ;  the  man  representing  the 
understanding,  the  woman  the  will  or  love-part  of  the 
mind,  which  united  make  up  that  inward  man  or  mind, 
by  which  we  can  both  know  and  love,  and  so  commune 
witli,  God.  The  seventh  day  will  shew  us  more  of  thi?, 
when  the  taking  of  the  woman  out  of  the  man  is  clearly 


The  liVorh  and  Rest  of  God, 


41 


set  forth.  But,  seen  or  not,  a  work  is  now  wrought  in  ue;, 
the  type  of  which  is  the  man  and  the  woman.  Saints  in 
bygone  days  have  thought  and  spoken  much  of  this, 
though  few  now  care  for  such  matters. ^°  As  to  the  food  of 
this  man,  too,  much  is  taught  here.^^  The  fruits  of  the 
third  day  sustain  the  "man  "in  vigour.  Just  as  faith, 
which  is  the  mother  of  all  the  virtues,  is  often  when  weak 
supported  and  nourished  by  her  children  ;  so  the  "  man," 
the  highest  form  of  the  life  of  Christ  in  us,  is  sustained  by 
the  lower  acts  and  fruits  of  righteousness.  But  all  this, 
and  much  more,  will  meet  the  prayerful  reader,  who  looks 
for  teaching  from  above. 

At  this  stage  the  work  ends,  and  then  the  seventh  day 


'°  See  Augustine's  interpretation 
of  this  in  his  Confessions,  book  xiii. 
chaps.  24  and  32.  Also  in  his  First 
Book  against  the  Manichets,  chap. 
25,  and  book  ii,  chaps.  11-15.  The 
following  passage  is  from  liis  work 
Le  Opere  Monach.  c.  32,  §  40: 
"  Illam  quippe  mulieres  significant 
partem,  eo  ipso  quo  mulieres  sunt, 
quae  concupiscentialis  dici  p'jtest,  cui 
mens  dorainatur,  etiani  ipsa  subdita 
Deo  suo.  quando  rectissime  et  ordina- 
tissime  vivitur.  Quod  ergo  est  in  uiio 
homine  mens  et  ooncupiscentia,  (ilia 
enim  regit,  h?ec  regitur  ;  illadomina- 
tur,  hgec  subditur) ;  hoc  in  duobus  ho- 
minibus,  viro  et  muliere  secundum 
sexum  corporis  figuratur."  So  too 
De  Civitat.  Dei,  1.  xv.  c.  7,  ad  Jinem. 
Origen  gives  the  same  explanation, 
Honi.  in  Gen.  i.  fol.  4.  The  follow- 
ing passage,  from  a  modern  writer, 
speaks  the  same  language  :  "  Man, 
that  he  might  be  capable  of  being 
an  image  of  God,  was  endowed  ^-ith 
two  faculties,  designed  for  the  re- 
ception of  love  and  wisdom  from  his 
Maker.  These  are  known  by  the 
names  of  the   will  and  the  under- 


standing, the  will  being  designed  for 
the  reception  of  the  divine  love,  the 
understanding  of  the  di^^ne  wisdom, 
lam  aware  that,  although  theaneient 
metaphysicians  universally  adopted 
this  general  division,  some  of  the 
moderns  have  doubted  its  correct- 
ness  Respecting  the  under- 
standing, there  can  be  little  dispute  ; 
nor,  I  should  think,  respecting  tlio 
■will.  ...  As  to  the  will,  a  man 
assuredly  wills  whatever  he  loves. 
Thus  every  species  of  love  that  can 
have  an  abode  in  his  mind,  may  be 
considered  as  belonging  to  a  certain 
general  faculty,  which  is  most  cor- 
rectly denominated  the  will.  The 
mistake  seems  to  have  ai'isen  from 
confounding  this  general  faculty,  by 
which  we  are  only  inclined  to  cer- 
tain actions,  with  the  determination 
to  action,  which  is  the  result  of  the 
operation  of  the  will  and  under- 
standing together." — Noble  on  Inspi- 
reition,  p.  79.  See  the  quotations 
from  the  Fathers  on  this  subject 
below,  pp.  53,  54. 
"  Chap.  i.  29. 


42  The  Work  and  Rest  of  God.  introd. 

comes,  the  day  of  rest,  without  an  evening  ;  after  which 
the  creature  is  shewn  in  another  form  ;  when  a  garden 
is  seen,  with  trees  of  life  and  knowledge ;  and  God  Him- 
self walking  in  the  midst  of  it,  conversing  with  the 
man  ;  and  when  for  unquiet  seas  there  are  only  sweet 
rivers.  Who  shall  attempt  to  count  the  blessings  here  ? 
When  this  comes,  can  anything  be  asked  or  added  ?  A 
lieart  to  praise  only  then  is  needed  ;  nor  is  this  wanting  ; 
for  every  faculty  in  the  rest  of  the  new  creation  praises 
God.^^   * 

§  YIII. — The  Seventh  Day. 

To  this  day  of  rest  I  now  would  pass,  a  stage  attained  by 
few,  for  few  pursue  it.  For  it  is  now,  as  of  old  :  the  Lord 
may  work  in  many  a  house  ;  He  can  find  a  rest  in  very 
few.  So  He  works  in  many  souls,  and  comes  to  give  of 
His  fulness ;  but  few  so  entirely  yield  to  Him,  as  to  let 
Him  indeed  rest  there.  Foxes  have  holes,  and  birds  of 
the  air  have  nests  in  us,  but  few  hearts  give  Christ  a  true 
resting-place.  Yet  this  is  the  stage  here  drawn,  the  state 
of  "  full  age,"  or  "  perfection,"  ^  when,  instead  of  growth 
and  change,  and  the  varying  life  of  faith,  and  the  struggle 
between  the  old  state  and  the  work  of  God  within  us,  we 
reach  the  life  of  vision  and  of  rest,  where  the  man  through 
grace  is  drawn  to  live  in  a  life  of  love  above  such  strivings, 
not  converted  only,  or  even  gifted,  but  at  rest  and  full  of 
peace,  and,  because  at  rest,  reflecting  God  and  heaven, 
like  the  deep  still  stream,  which  can  give  back  each  hue 
and  cloud  of  heaven,  while  the  restless  soul  flows  on,  a 

'-  Bernard   has  a  A'ery  l^eantiful  vicissitiidines  actionum  in  tranqiiillo 

pupsage,  on  tlie  inward  application  of  charitatis,  quasi  in  vero  mentis  sab- 

the -work  of  the  Six  Days,  beginning,  bate   respiremus."  &c. — De   Amove 

"Sicut   sex  dieb\is,  ita  et  sex  virtu-  Dei,  1.  iii.  c.  14,  §52. 
tibus  exercemur,  ut  post   sacrarum  '  Phil.  iii.  15  ;  Heb.  v.  14. 


iN-TROD.  TIlc  ^yovk  and  Rest  of  God,  43 

brawling  river,  reflecting  nothing,  though  the  light  has 
come,  upon  its  troubled  bosom.  Sucli  is  this  day  of 
rest,  when  heaven  is  seen  in  the  creature,  and  the 
"  powers  of  the  world  to  come  "  are  already  more  than 
tasted.2 

Its  cause  is  first  described.  The  rest  is  come,  because 
tlu'ough  the  Word  of  God  His  will  is  done  perfectly.^  No 
rest  can  come  until  His  will  is  done.  When  it  is  so 
accomplished,  whether  for  us  or  in  us,  for  us  or  in  us 
there  may  be  rest.  For  us  there  is  a  rest,  when  we  see 
the  work  perfect  for  us  in  Christ  Jesus.  In  us  there  is 
the  selfsame  rest,  when  that  work  is  perfected  in  us  by  the 
same  Christ  Jesus.  He  gives  Himself  for  us,  and  thus  by 
faith  His  rest  is  ours,  so  soon  as  our  faith  apprehends  Him 
now  in  rest  for  us.  But  He  also  gives  Himself  to  us,  to 
work  in  us  that  which  once  through  grace  He  wrought  for 
us.  Our  faith,  from  the  first  day  when  it  takes  Christ  for 
us,  can  rest  in  Him,  for  His  work  is  perfect.  But  in  us, 
as  well  as  for  us,  in  experience  as  in  faith,  the  rest  will 
come,  when  in  us,  as  for  us,  His  work  and  will  is  done. 
Thus  the  rest  is  in  His,  not  in  our  own,  will  done.  Our 
wdll  can  never  give  us  rest.  If  His  will  rules,  there  will 
be  a  rest.  Two  wills  struggling  may  prove  life  or  growth, 
but  no  Sabbath.  Grod  will  not,  cannot  rest,  save  where 
His  will  is  done.  Hence,  at  first,  there  cannot  be  this 
rest,  for  the  flesh  and  the  spirit  strive  together,  and  the 
man,  who  as  yet  is  double,  and  lives  in  both,  though  "  at 
peace  with  Ood  by  faith,"  ^  cannot  know  "  the  peace  of 
Clod  which  passeth  all  understanding  ; "  ^  the  law  in  his 
members  warring  against  the  law  of  his  mind,  even  though 
God's  true  work  is  growing  there.     But  in  time  the  flesh 

2  Heb.  vi.  1-5.  ^  c^^.^p  ^  2.  *  Eom.  v.  1.  ^  Pliil  iv.  7. 


44  The  Work  and  Rest  of  God.  introd. 

is  nailed  to  the  cross,  and  now  the  man  is  no  longer 
double,  but  single  and  simple.  One  life  now  rules  him, 
and  this  is  God's;  and  so  the  day  of  rest  begins  to  dawn. 
For  tliis  is  rest,  to  yield  ourselves  to  God,  to  turn  away 
the  foot  from  doing  our  own  pleasure ;  not  doing  our  own 
ways,  nor  speaking  oiu*  own  words,  nor  seeking  to  find 
our  own  pleasure  :  then  shall  we  delight  ourselves  in  the 
Lord,  and  the  creature  find  joy  in  God,  and  God  joy  in 
the  creature.^ 

But  to  speak  of  the  rest  itself.  Much  is  said  descriptive 
of  the  nature  of  this  true  Sabbath. 

And,  first,  it  is  "  God's  rest."  It  is  not  said,  "  the 
creature  rested,"  but  "  God  rested ;  "  ^  not  as  though  He 
could  be  weary,  but  to  shew  His  satisfaction,  and  to  teach 
that  as  the  work  was  His  and  not  the  creature's,  so  the 
rest  was  His  also.  For  God  Himself  has  joy  in  seeing 
His  work  perfect.  And  if  in  the  days  of  labour  it  is  seen 
that  all  progress  is  because  He  works  in  us,  much  more  is 
this  felt  when  the  day  of  rest  is  come,  as  it  is  written, 
"  God  rested  from  all  His  work  which  He  created  and 
made."  For  He  works  that  He  may  rest  in  us.  Let  us 
not  forget  the  complacency  with  which  He  surveys  His 
own  workmanship,  and  that  each  fresh  act  of  submission 
to  His  Word  leads  to  His,  even  as  to  our,  rest. 

Further,  this  rest  is  "  blessed."  We  read,  "  God  blessed 
the  seventh  day  and  sanctified  it."     He  blessed  the  day. 

®  Isa.  Iviii.  13,  14.     See  also  the  said,  I  thank  Thee,  Father,  for  thus 

connection  of  the  well-known  words  it  pleaseth  Thee."  And  then  at  once 

in  Matt.  xi.  25-30.     John,  his  wit-  turning    to   those   around,    haring 

ness,  in  bonds,  seems  to  doubt,  and  shewn  how  He  could  find  a  rest  in 

asks,  "  Art  thou  He  that  should  come,  God's  will.  He  says,  "  Come  unto  me, 

or  look   we  for  another?"      Then  and  I  will  give  you  rest.     Take  my 

that  generation,  whether  mourned  or  yoke,  and  learn  of  me,  and  ye  shall 

piped  to,  mock  ;  and  the  cities  which  find  rest." 

liave  beheld  His  works  reject  Him.  ^  Chap.  ii.  3. 
"  At  thut  time  Jesus  answered  and 


ixTROD.  The  Ifor/j  and  Rest  of  God,  45 

In  the  six  days  of  labour  God  had  blessed  certain  .shifts,  as 
the  "  living  creatures,"  that  is,  certain  powers  or  faculties 
divinely  given.  Now  a  day  is  blessed,  that  is,  the 
creature's  state,  as  well  as  some  of  its  peculiar  powers, 
obtains  the  Lord's  blessing.  And  "  God  sanctified,"  that 
is,  took  it  for  Himself.  In  the  days  of  labour  God  does 
not  get  His  o^vn.  But  the  day  or  state  of  rest  is  wholly 
His.  By  it,  in  holy  contemplation,  far  more  than  in 
action,  is  tiie  creature  perfected.  God  may  get  some- 
thing from  our  works  :  He  gets  much  more  when  we  rest, 
and  so  pass  out  of  self  and  its  variableness  wholly  into 
His  will. 

On  this  day  there  is  "  no  evening  "  seen.®  In  the  days  of 
labour,  though  the  night  is  never  once  mentioned,  from 
first  to  last  the  evening  reappears.  The  evening  and  the 
morning  make  the  day.  But  on  the  seventh  day  we  read 
of  no  evening.  And  this  omission,  like  those  noticed  of 
Melchisedek  by  St.  Paul,  is  significant  and  full  of  deep 
teaching.^  Evening  is  the  state  preceding  and  tending  to 
night  or  darkness.  Morning  is  the  state  succeeding  it. 
Hence  the  evening  suggests  decline  of  light ;  a  relapse  or 
tendency,  however  brief,  to  the  creature's  own  darkness. 
All  the  days  of  labour  have  this  evening,  for  they  need  it ; 

^  This  is  observed  by  nearly  all  mother,  having  neither  beginning  of 

the  Fathers:  by  Augustine,  Strm.  ix.  clays  nor  end  of  life;  "  an  omission 

(vol.  V.  p.  53,  ed.    1679,)   and   De  very  unusual  in  Scripture  with  per- 

Ge7i.   ad   lit.  1.    iv.   c.    18,  &c.:  by  sons  of  note,  but  here  with  purpose, 

Jerome,  E^nsf.  :&:s.[.  De  Celehratione  as  the  Apostle  teaches.    Other  omis- 

Vaschm  :  by  Bernard,  Be  Amore  Dei,  sions  in  Scripture  are  as  instructive. 

1.  iii.  c.  13,  &c.  Those  in  St.  Mark's  Gospel,  as  com- 

^  In  his  Epistle  to  the  Hebrews  pared  with  St.  Matthew,  are  within 
(chap,  vii.)  the  Apostle  points  out  the  reach  of  most  readers.  The  con- 
how  much  is  to  be  learnt  from  the  trast  between  the  books  of  Kings 
simple  fact  that  in  the  histury  of  aid  Chronicles  is  as  marked;  the 
Melchisedek  nothing  is  mentioned  omissions  of  the  hitter  being,  like  the 
either  of  his  birth  or  death  :  he  is  additions,  full  of  meaning, 
presented  to  us  "  without  father  or 


46  The  Work  and  Rest  of  God.  introd. 

tlioiigli  even  then  each  stage  proceeds  "  from  evening  to 
morning ;  "  with  morniDgs  which  steadily  grov/  into  the 
day,  unlike  that  fitful  light  from  the  cold  north,  that 
Northern  Morning,'^  which  without  warmth  at  times 
shoots  up  at  night,  to  go  out  and  fade  at  midnight  sud- 
denly. Such  northern  lights  are  not  the  morning.  But 
now  the  day  of  days  has  come  without  an  evening.  Now 
no  darkness  or  shades  return.  And  good  as  are  tlie  days 
when  the  work  goes  on  from  evening  to  morning, — yea, 
good  as  are  the  nights,  while  yet  we  need  them,  —  far 
more  blessed  is  the  day  of  rest  without  an  evening.  For 
then  is  the  dawn  of  heaven  itself,  when  "  at  even  time  it 
shall  be  light,"  for  the  days  "  shall  be  as  one  day ;"  ^^  when 
the  soul  is  fit  to  bear  unbroken  day,  and  its  very  "  dark- 
ness can  be  even  as  the  noon  day."  ^^  Then  comes  this 
day  of  days,  when  "  the  sun  shall  no  more  go  down, 
neither  shall  the  moon  withdraw  itself,  for  the  Lord  shall 
be  our  everlasting  light,  and  the  days  and  nights  of  mourn- 
ing shall  be  ended  ;" ^^  a  day  "as  the  days  of  heaven," 
whose  "  light  is  sevenfold,  as  the  light  of  seven  days  ; "  '"* 
when  "  no  night  is  there,"  ^^  nor  toil,  nor  change,  but 
God's  rest,  and  our  rest  in  Him  for  ever ;  as  Enoch's  life, 
who  "  walked  with  God,  and  was  not,  for  God  took  him," 
whose  life,  the  "  seventh  from  Adam,"  '^  being  a  true 
sabbath  of  rest,  could  know  no  evening.  Such  ia  this 
seventh  day,  a  walk  with  God,  uniting  earth  to  heaven  in 
blessedness.  If  we  know  it  not,  let  us  wait;  to  those  who 
wait,  it  will  surely  come,  it  will  not  tarry. 

And  as  to  God  Himself,  what  is  revealed  of  Him  after 
this  rest,  shews  Him  to  us  in  a  new  and  higher  character ; 

'"  Aurora  borealis.  '*  Isa.  xxx.  26. 

"  Zeeh.  xiv.  7.  '^  IJev.  xxi.  25. 

'2  Is  .  Iviii.  10.  >«  Jude  14. 
'3  Isa.  Ix.  20. 


iNTKOD.  Tlte  Work  and  Rest  of  God.  47 

for  names  denote  character,  and  God  is  known  hy  another 
name  after  the  seventh  dayJ^  Thronghout  the  days  of 
labour,  He  is  "  God."  But  now  He  is  the  "  Lord  God."  i« 
Tlie  title  "  God  "  tells  what  He  does.  Elohim  is  One  whose 
power  and  oath  we  may  rely  on.  It  speaks  rather  of  His 
works  than  of  Himself.  "  Lord  "  or  Jehovah  tells  what  He 
is,  in  His  own  perfections.^^  At  first  what  God  has  done  or 
will  do,  is  far  more  to  us  than  what  He  is ;  for  we  need  His 
wa^rk  ;  the  names  therefore  which  recall  it  will  be  those  by 
which  we  best  know  Him.  When  the  rest  is  come  all  this 
remains  :  His  name  as  connected  with  His  work  cannot  be 
forgotten :  it  is  and  ever  will  be  precious ;  but  we  learn  to 
add  what  He  is  to  what  He  does  for  us.  We  all  have  felt 
how  much  Christ's  work  in  the  newly  awakened  soul  takes 
the  place  of  Christ's  person  ;  and  how  the  questions  which 
then  arise  are  of  the  nature  and  extent  of  His  work,  more 
than  of  Himself.  Then  prayer  and  praise  both  speak  His 
work.  The  earlier  part  of  the  Book  of  Psalms  is  full  of 
such  utterances.  But  we  close  the  course  by  praising 
Him,  not  only  "  for  his  mighty  acts,"  but  "  for  His  excel- 
lent greatness ;  "^"^  on  earth,  with  Paul,  while  God  works 
in  us,  blessing  Him  as  "  the  God  and  Father  of  our  Lord 
Jesus  Christ,"  for  all  that  blessed  work  in  Him,  in  that 

^'  Perhaps  what  is  recorded  from  '^  Chap.  i.  passim,  with  chap,  ii. 

chap.  ii.  4-25,  though,  as  following  4-9. 

what  is  written  of  the  seventh  day,  •''  "God,"  Heb.  Q^ri/'X.  fi'Oii^nT'S. 

it  may  be  regarded  as  shewing  what  to   swear,  speaks   of    One    who    is 

is  apprehended  after  the  true  rest  is  pledged  by  oath  and  covenant ;  while 

known  by  iis,  has  also  another  far  the  plural  form  of  the  name  points 

deeper   teaching   and   purpose.       I  tis   to   the    Three    Persons    in    tho 

think  it  has.     Ijut  here,  and  indeed  Godhead,  the  Father,  the  Sou,  and 

all    through   these  Notes,    I    touch  the   Holy   Ghost,   by  whose  agency 

what  maybe  opened  to  all,  rather  the  covenant  is  fulfilled.     "Lord" 

than    the    deeper     mysteries    here  is  Jehovah,  ninV  the  Self-existing, 

shadowed,  which  it  is  not  possible  who  is  what  He  is,  above  our  high- 

for  a  man  to  utter.  est  tlioughts. 

"  Psalm  el.  2. 


48  The  Work  and  Rest  of  God.  txtkob. 

"He hath  loved  and  raised  us  up  in  Hira  ; "  ^i  in  heaven  to 
liear  a  hiolier  strain,  "  resting  not  day  nor  uioht,  saying, 
Holy,  Holy,  Holy,  Lord  God  Almighty,  which  wast,  and 
art,  and  art  to  come  ;  for  Thou  art  worthy  ;  for  Thou,  0 
Lord,  liast  created  all  things,  and  for  Thy  pleasure  they 
are  and  were  created : "  ^'^  a  song  praising  Him  for  what 
He  is,  yet  not  forgetting  what  He  has  done ;  in  His 
presence  and  His  rest  seeing  Him  above  His  works,  Him- 
self far  more  glorious.  Work  indeed  reveals  the  worker  ; 
but  if  somewhat  of  G-od  is  known  in  and  by  His  work, 
how  much  more  of  Him  is  learnt  in  and  by  His  rest,  when 
His  will  can  shine  out  perfectly !  Oh,  to  know  that  rest 
yet  more,  to  know  Him  more  ;  and  to  know  Him  more,  to 
know  yet  more  of  rest. 

Nor  is  it  Grod  alone  who  shines  out  more  fully  after  the 
seventh  day  :  the  creature  itself  thenceforth  is  changed, 
presented  to  us  in  another  higher  form.  For  instead  of 
"  herb  and  tree,"  we  have  now  "  a  garden  drest,"  whose 
position  is  "  eastward  "  and  "  in  Eden  ;  "  ^^  words  full  of 
meaning,  and  suggesting  rising  light,  and  pleasures  at 
God's  right  hand  for  evermore.  For  the  "  East "  speaks 
plainly  of  advancing  light  and  warmth ;  while  "  Eden  " 
means  pleasure,  and  is  so  translated  in  not  a  few  versions.-"* 
The  "  garden  "  too  speaks  far  more  than  we  can  bear  of 
that  Paradise  into  which  some  like  Paul  have  been  caught 

2'  Eph.  i.  3,  and  ii.  4-6.  coirumpitur,  qua  berftse  animse  pa- 
"  Rev.  iv.  8,  11.  scuntur;  'ad  Orientem,'   lucem  sa- 
"^^  Chap.  ii.  8,  15.  pientise  ;  '  in  Eden,' id  est,  in  deliciis 
2^  Heb.    py,   i.e.   delight.      The  immortalibnsetintolligibilibTis.  Nam 
LXX.  and  Vulcate   both  translate  delieicie,  vel  vohiptas.  vel  epuhim  hoe 
the  word  thus  :  the  former  rendering  verbo  significari  dicitur,  si  ex  He- 
it  Tpv(t>ris,  the  latter,  voluptatis.  Aw-  brseo  in   Latinum  vertitur,"   &c. — 
gustine  says,  "  Intelligamus  nostra  Be  Gen.  c.  Manich.  1.  ii.  c.  9,  §  12. 
gaudia  spiritaliasignificareomuelig-  See   also   Amhros.   de   Parad.   c.  3. 
num.  form-isum  ad  adspectum  intel-  See  more  respecting   "Me  East"  be- 
ligeiitiifi.  ct  boiium  adescamquteuon  low,  on  Greu.  xi.  2. 


iNTROD.  The  Work  and  Rest  of  God.  49 

up; '^^  a  state  not  of  faith  but  of  vision,  where  the  things 
within  the  veil,  which  "  it  is  not  lawful  to  utter  "  without 
the  veil,  are  made  manifest.  Such  is  this  "  garden," 
now  opened  and  revealed,  far  more  glorious  than  the 
herbs  and  fruits  upon  the  third  day.  Now  instead  of 
"  seas,"  we  have  only  sweet  "  rivers."  ^^  The  man,  too, 
instead  of  subduing  every  beast,  is  seen  exercising  toward 
them  something  like  divine  power.  For  before  this  day, 
in  the  first  three  days,  names  were  bestowed  on  parts  of 
the  creation  by  the  Creator  : — "  God  called  the  dry  land. 
Earth,  and  the  waters.  Seas,  and  the  expanse  He  called. 
Heaven."  But  now  man  is  permitted  to  shew  his  like- 
ness to  his  Maker  by  giving  names  to  the  living  creatures, 
thus  shewing  his  insight  into  God's  work  ; — '•  the  Lord 
God  brought  them  unto  Adam,  to  see  what  he  would  call 
them  :  and  whatsoever  Adam  called  every  living  creature, 
that  was  the  name  thereof."  ^^  Further,  much  is  now 
shewn  of  the  "  woman,"  his  help-mate,  whose  relation  to 
the  "man,"  as  made  out  of  him,  is  now  discerned.^^ 
The  apprehension,  too,  of  the  '•  trees  of  life  and  know- 
ledge "  is  something  quite  peculiar  to  this  stage.^^  All 
these  things  shew  the  creature  in  a  form  far  higher  and 
more  removed  from  carnal  conception  than  any  hitherto 
presented  to  us.  Whether  we  are  fit  even  to  look  at  such 
blessings,  is  a  question  for  each  to  lay  to  heart.  For 
surely  not  in  vain  was  disobedient  man  shut  out  from 
that  Paradise,  the  figure  of  which  is  here  presented  to  us, 
— shut  out  in  love, — for   all   God   does   is  love,  lest  he 

^^  2  Cor.  xii.  4  ;  Rev.  ii.  7.  which  seems  to  intimate  more  care 

-'*  Chap.   ii.    10-14.     It  is  to  be  and   cultivation.     Earth  might  be 

observed,  too,  that  whereas  in  the  uncultivated. 

six   days  we  only  get  |>")X,  earth,  -''  Chap.  ii.  19. 

after  the  seventh  day  we  have  the  -*  Chap.  ii.  20-25. 

additional     word     n^^lX)    ground,  "^  Chap.  ii.  0,  16,  17. 

E 


50  Tlie  ^Vork  and  Rest  of  God.  ixtrod. 

should  have  a  worse  judgment.  The  disobedient  cannot 
enter  here.  Such  contemplations  do  not  suit,  and  would 
not  help  them.  But  humble  souls,  at  peace  in  Christ, 
may  see  here  what  may  be  enjoyed  when  we  rest  in  God's 
rest,  because  His  will  is  done. 

What,  then,  are  these  ''  rivers  "  of  which  we  read,  not 
here  only,  but  in  all  the  prophets  ;  which  are  known 
after  the  day  of  rest  is  reached,  and  which  now  take  the 
place  once  occupied  by  salt  and  tossing  waters  ?  In  Eden 
tlie  stream  is  one,  but  "  from  thence  it  is  parted,"  and 
becomes  four  distinct  rivers.^''  What  is  this,  but  that 
stream  of  living  waters,  which  one  and  undivided  for 
those  who  enter  Paradise, — and  without  a  name  while  it 
is  there,  for  in  its  undivided  flow  the  one  stream  is  beyond 
all  human  description,  —  without  the  garden  is  parted 
into  four  streams,  giving  its  waters  to  the  world  as  Pison, 
Grihon,  Euphrates,  and  Hiddekel.  For  divine  truth, 
which  is  the  living  water,  to  those  who  can  see  it  as  it  is 
within  the  veil,  is  one  full  stream,  in  undivided  flow ;  but 
to  us  on  earth  it  ever  comes  by  four  distinct  channels.  It 
may  be  said  in  general  that  there  are  four  sources  of 
truth,  and  but  four,  which  are  accessible  to  men,  which 
are  like  rivers,  in  the  fertility  they  produce  upon  their 
banks,  and  in  the  glorious  power  they  all  possess  of  re- 
flecting heaven;  first,  intuition,  by  which  we  get  an 
acquaintance  with  moral  or  spiritual  things,  which  are  not 
objects  of  sense;  second,  per  cei^tivn,  through  the  senses, 
by  which  we  only  get  an  acquaintance  with  material 
things  and  their  properties  ;  third,  testimony,  by  which 
we  learn  what  others  have  found  out  through  perception 
or  intuition ;  fourth,  reasoning  or  reflection,  a  process  of 
the  understanding,  by  which  we  unfold  what  is  contained 

"  Chap.  ii.  10. 


iNTROD.  The  Tfo/'/j  and  Rest  of  God,  51 

or  implied  or  suggested  by  the  perceptions,  intuitions,  or 
testimony.  If  I  err  not,  the  first  of  these  is  Pison ;  the 
second  is  Gihon,  or  Nile, —  since  the  fall  the  stream  of 
Egypt ;  ^^  the  third  is  Hiddekel,  that  is  the  Tigris  ;  ^^  and 
the  fourth  river  or  channel  of  truth  is  Euphrates.  Of  the 
first  of  these  we  know  little  after  the  fall,  but  "  it  com- 
passeth  the  land  of  Havilah,  where  there  is  gold  ; "  ^^  the 
land  that  is  of  much  increase,  where  the  waters  produce 
much  fruit,  while  they  also  roll  down  rich  treasures.  As 
seen  on  the  day  of  rest  these  are  all  good,  like  the  birds 
and  beasts  of  the  fifth  and  sixth  days ;  yet  like  those 
same  creatures  all  capable  of  perversion,  as  the  best 
things  may  be  perverted,  by  the  fall.  We  know  that 
the  fall  has  affected  all  gifts, — that  some  of  the  best 
powers  are  become  most  devilish.  So  of  these  rivers 
some  are  now  the  streams  of  Egypt  and  Babel,  instead  of 
making  glad  the  city  and  garden  of  the  Lord.  Euphrates, 
the  great  head  or  stream  of  reasoning,  has  become  the 
channel  of  the  strength  and  wealth  of  great  Babylon ; 
while  Grihon,  or  the  Nile,  the  channel  of  knowledge 
through  the  senses,  is  the  river  of  Egypt,  from  which  we 
are  redeemed.  But  here  they  are  seen  pouring  out  their 
streams  according  to  God's  purpose  and  to  God's  glory. 
And  if  we  can  but  reach  the  seventh  day  of  rest,  then 
again  not  only  Pison  and  Hiddekel,  but  Gihon  and 
ETiphrates  also,  reasoning  and  sense  as  well  as  faith  and 
intuition,  all  give  their  waters  to  the  creature's  joy  and  to 
God's  glory.     Then,  to  use  the  prophet's  words  of  a  like 

"'  In   Jeremiah  ii.  8,  the  LXX.  ^-  The  LXX.  here  translate  Hid- 

translate   Gihon  for  Nile.     Angus-  dekel   by  Tigris.     So,  too,  in  Dan. 

tine,    Ambrose,    Jerome,   Josephus,  x.  4.     It  is  eas^^  to  see  how  the  one 

I?-idore,  and  I  know  not  how  many  name  might  change  into  tlie  otlier. 
more,  tell   us  the  same.     They  all  ''^Chap.  ii.  11,  12    Havilah  means 

agree  al?o  in  saying  that  Pison  is  "to  brin(/ forth." 
the  Gangf'S. 

£  2 


52  Tlte  Work  and  Rest  of  God,  introd. 

day,  "  Israel  shall  be  the  third  with  Egypt  and  Assyria, 
whom  the  Lord  of  Hosts  shall  bless,  saying,  Blessed  be 
Egypt  my  people,  and  Assyria  the  work  of  my  hands,  and 
Israel  mine  inheritance."^'* 

At  this  stage  too  we  learn  much  of  the  "  woman."  Till 
the  sixth  day  we  saw  no  man  or  woman.  Fruits  may  bud 
on  the  third  or  resurrection  day,  and  yet  nothing  be  seen 
of  the  "  man  "  in  Grod's  image ;  for  he  is  not  seen  till  the 
"  dove  "  and  ^'  lamb  "  appear,  that  is,  until  the  sixth  day. 
Then  we  learn  that  the  man  is  "  male  and  female."  But 
now  that  the  day  of  rest  is  come,  we  see  her  "  taken  out  of 
him ; "  not  from  his  thinking  head  or  nervous  arm,  but 
from  that  region  of  the  heart,  where  man  is  least  man ; 
where  the  heart's  throbs  are  felt,  and  the  fount  of  life 
wells  up,  the  conceded  dwelling  place  of  love  and  the 
affections.  Thence  came  forth  woman,  the  type  in  her 
very  nature,  as  in  her  birthplace,  of  those  affections; 
formed  to  yield  to  the  man  or  understanding,  as  he  to 
rule  :  the  two,  the  understanding  and  will,  making  up  the 
man  created  male  and  female.  Now  it  is  seen  that  there 
are  two  distinct  lives  in  man,  one  of  the  intellect,  the 
other  of  the  affections,  which,  though  now  separate  in  the 
human  mind,  unite  as  far  as  may  be,  and  by  their  union 

^*  Isa.  xix.  24,  25.     The  Fathers,  pels,  regarding  each  as  one  of  the 

while  holding  the  inward  application  channels  by  which  the  li-^irig  waters 

of  these  four  rivers,  as  representing  of  Divine  truth  flowed  forth  into  the 

certain   powers   or    faculties  of  the  world.    (Aug.  de  Civit.  1.  xiii.  c.  21.) 

soul,  when  it   has  reached  the  se-  In  this  application,  if  I  err  not,  St. 

venth  day,  (see  Aiig.  de  Gen.  c.  Ma-  John  is  plainly  Pison,  "  where  there 

nich,  1.  ii.  c.  10,   §  13  ;  Amhros.  de  is  gold,  and  the  gold  of  that  land  is 

l^ar.  c.  3,  &c.)  and  connecting  these  good."    St.  Luke,  I  think,  is  Gihon  ; 

with  the  fourfold  sense  of  Scripture,  St.  Mark,  Hiddekel ;    and  St.  Mat- 

i.e.  its  literal,  inward,  outward,  and  thew,  Euphrates.     In  the  Epistles, 

dispensational     applications,   which  also,  wo  can  trace  these  four  rivers ; 

are  apprehended  by  these  faculties,  in  Paul's  arguments,  Euphrates ;  in 

(see   Gloss.    ()rdi?i.   in    loco,)   in    a  James's  moralising,  Gihon ;  inPeter, 

more  outward    application   referred  Hiddekel ;  in  John,  Pison. 
these  four  streams  to  the  four  Gos- 


The  Wovh  and  Rest  of  God, 


53 


produce  all  those  forms  of  life  which  grow  in  and  out  of 
man.  By  these  do  we  commune  with  God ;  the  under- 
standing, as  it  is  the  image  of  God's  wisdom,  being  the 
vessel  to  receive  His  truth  and  wisdom  ;  the  will,  as  it 
reflects  His  love,  to  receive  His  goodness  and  love  ;  the 
two  together  formed  to  bring  forth  spiritual  fruit  to  God, 
and  be  the  means  of  making  known  and  working  His 
mind  and  will  in  the  lowest  and  outmost  part  of  the 
creature.  But  the  mysteries  here  cannot  be  spoken.  This, 
however,  is  sure,  that  the  divided  life  of  the  man  and  of 
the  woman,  full  of  blessing  as  it  is,  shall  turn  one  day  to 
a  united  life,  which  is  "  neither  male  nor  female,  but  all 
one  in  Christ  Jesus."  These  things  are  indeed  unspeak- 
able, but  they  are  seen  in  measure  after  we  reach  the  rest.^'^ 


3^  On  this  subject  the  Fathers  have 
•written  much.  Ambrose  says,  "Nam 
ante  nos  fuit  qui  per  voluptatem  et 
sensum  praevarieationem  ab  homine 
memoraverit  esse  commissam,  in 
specie  serpentis  figuram  accipiens 
delectationis,  in  figura  mulieris  sen- 
sum  animi  mentisque  constituens, 
quara  oXaQ-qcriv  vocant  Graeci :  de- 
cepto  autem  sensu,  praevaricatricem 
secundum  historiam  mentem  adse- 
ruit,  quam  Graeci  vovv  yocant.  Kecte 
igitur  in  Graeco  vovs  viri  figuram 
accepit,  atffQ-qais  mulieris.  Unde  et 
quidam  Adam  vovv  terrenum  inter- 
pretati  sunt.  .  .  .  Bestise  autem  agri, 
et  volatilia  cceli,  quae  adducuntur  ad 
Adam,  nostri  irrationabiles  motus 
sunt,  vel  turbulentiores,  vel  etiam 
languidiures.  Volatilia  autem  cceli 
quid  aliud  aestimamus  nisi  cogita- 
tiones  quae  velut  volatilium  more 
nostram  circumvolant  mentem.  Prop- 
terea  nullus  inventus  est  menti  nos- 
trae  similis  adjutor,  nisi  sensus,  hoc 
est  aXaQficris.  Similem  solam  vovs 
noster  potuit  invenire." — De  Farad. 
c.  2,  §  11,  and  c.  11,  §  ol.  Augus- 
tine gives  the  same  interpretation, 


only  more  fully,  Be  Gen.  c.  Mani- 
chceos,  1.  ii.  c.  11,  §  15,  &c. :— "Fce- 
mina  facta,  dicitur,  in  adjutorium 
viri,  ut  eopulatione  spiritali  spiritales 
foetus  ederet,  id  est  bona  opera  divinae 
laudis,  dum  ille  regit,  haec  obtempe- 
rat  .  .  .  .  ideoque  dicitur,  '  Non  est 
bonum  solum  hominem  esse.'  Ad 
hoc  enim  erat,  quod  fieret,  ut  non 
solum  anima  corpori  dominaretur, 
qiua  corpus  servilem  locum  obtinet, 
sed  etiam  virilis  ratio  subjugaret  sibi 
animalem  partem  suam,  per  quod 
adjutarium  imperaret  corpori.  Ad 
hujus  rei  exemplum  foemina  facta 
est,  quam  rerum  ordo  subjugat  viro  ; 
ut  quod  in  duobus  hominibus  evi- 
dentius  apparet,  id  est  in  masculo  et 
foemina,  etiam  in  uno  homine  consi- 
derari  possit ;  ut  appetitum  animae, 
per  quem  de  membris  corporis  opera- 
mur,  habeat  mens  interior  tanquam 
virilis  ratio  subjugatum,"  &c.  In 
c.  13  of  the  same  book,  he  says  the 
woman  is  "inferior  animi  pars,  quam 
prudentia  rsitionalis  regit."  Gregory 
the  Great  gives  the  same  interpre- 
tation, Mara/,  in  Job.  1.  xxx.  c.  16, 
§  54: — "Nos   ipsos   intuemur,  ut 


54  The  Work  and  Rest  of  God.  introd. 

The  "  trees,"  too,  as  seen  at  this  stage,  are  wondrous. 
Trees  were  formed  and  seen  upon  the  third  day.  But  the 
clear  perception  of  their  varied  ends,  and  of  Grod's  will 
respecting  them,  is  not  discovered  till  this  day.  These 
trees,  like  all  else  wrought  by  God  in  the  creature,  repre- 
sent some  form  or  manifestation  of  the  Divine  Word  or 
Wisdom,  by  the  Word  reproduced  in  us ;  their  perishable 
nature, — for  both  grass  and  wood  are  perishable, — setting 
forth  some  gift  or  grace  which  is  least  enduring,  as  we 
know  that  both  faith  and  knowledge  shall  vanish  away.^^ 
Here,  through  grace  after  we  have  reached  the  day  of  rest, 
we  learn  to  distinguish  between  the  tree  of  life  and  know- 
ledge, and  to  understand  how  the  last,  through  misuse  and 
disobedience,  may  become  a  means  of  death  to  us.  Know- 
ledge is  not  evil.  The  tree  itself  was  good,  and  only  e\dl 
through  man's  weakness  ;  like  the  law,  (and  indeed  law  is 
but  knowledge,)  which  is  ''holy,  just,  and  good,"  and  yet 
"works  condemnation."^^  But  good  as  it  is,  let  us  take 
heed  how  we  use  it.  Wisdom  is  the  tree  of  life ; — "  She 
is  a  tree  of  life  to  them  that  lay  hold  upon  her ; "  ^^  and  he 

sciamus,  in  nobis  aliud  esse  rationale  rinth.  ad  Jin.     The  same  tradition 

quod  regit,  aliud  animale  quod  re-  Cleraent  of  Alexandria  repeats,  and 

gitur  .  .  .  quod  bene  Adam  dormi-  thus  explains :— "Ort  bv/xhu  /xev  &p- 

cns  figuravit,  de  cujus  latere  mulier  pfva  dpfx^v,  ^v^dav  8e  tV  iTnOvfiiav 

processit.    Qui  enim  ad  interioi^a  in-  alviTr^rai...  '6rav  ovu  /iTjre  tis  dv/xcS, 

telligendarapitur,  intelliget  in  seipso  /u//t'  iTriOvfxia  x^pi^c^f^^^os,  aX\'  airo- 

aliud  esse  quod  regere  debeat,  tan-  Svadixevos  tt^v  ck  tovtwv  ax>^vi/,   4k 

quam  vir ;  aliud  qnod  regatur,  tan-  fxeravoias  Karaiax^vQiih,  Trvev/xa  Kal 

quam  fcemina."  As  to  the  final  union  ij/i/xV  kvdoaci    Kara    ttjj/   tov  Aoyou 

of  these  in    Christ,   I    subjoin    the  v-waKoriv  •   rt^re,  ws  6  UavK6s  ^-qcriv, 

following  very  remarkable   passage  ovk    ivi  iv  vixlu  ovk  &ppev  oh  ^rjKv. 

from  Clement   of  Eome,  or  rather  ^A-Koaracra  yap  roDSe  tov  (rxTj/iaros, 

from  the  epistle  which  goes   under  ^  diaKpiv^rai  rh  &pp€v  koI  rh  l^rjXv, 

his  name  : — 'EirfpurrjOds   yap   curbs  ^vxh  jJ^^TariQerai  ds  epoxrii',  oijG' <et€- 

6  Kvpios  xm/>  rivos,  irSre  rj^ei  avrov  7]  pov  oZaa,  k.t.  A. —  Stro?n.  1.  iii.  C.  13. 

/3acrt\€ia,  elirfp,  "Orav  iarai  ra  hvo  eV,  ^^    1  Cor.  xiii.  8. 

Ka\  rb  6^0)   d'S  rh  eaw,  Ka\  rh  &p(r(u  ^"  Rom.  vii.  7-13. 

uera   ttjs  drjXiias,  ovTe    &pcr(v    oC/re  38  p^oy,  ijj^  ig. 
drj\v.—Clcm.   Horn.  2    Ep.   ad  Co- 


iNTROD.  The  Work  and  Rest,  of  God.  55 

that  eats  of  her  shall  live  by  her ;  ^^  but  knowledge,  even 
of  divine  things,  may  but  reveal  our  nakedness.  The 
day  of  rest  will  shew,  not  only  that  good  gifts  of  God 
need  ruling,  but  that  some  may  only  judge  us  more,  if 
by  them  we  think  to  be  as  gods  in  independence.'*'^  For 
higher  gifts  involve  a  deeper  judgment,  if  they  are  not 
used  aright. 

I  say  no  more,  therefore,  on  this  day,  though  each  word 
here  involves  a  mystery.  He  who  sees  the  "  rivers,"  and 
the  "  trees  of  Eden,"  and  the  "  East,"  and  the  "  keeping 
of  the  garden,"  and  the  "  naming  of  the  creatures,"  and 
the  "  woman  for  the  man,"  will  see  yet  more  to  fill  him 
with  adoring  praise  and  wonder.  For  truth  is  throughout 
so  closely  connected,  that  one  truth  cannot  be  opened 
without  opening  with  it  many  others.  Eye  hath  not  seen, 
nor  ear  heard,  the  things  which  Grod  hath  prepared  for 
them  that  love  Him ;  but  Grod  hath  revealed  them  to  us 
by  His  Spirit ;  for  the  Spirit  searcheth  all  things,  yea,  the 
deep  things  of  God. 

Such  is  the  Work  and  Rest  of  God,  in  a  soul  or  world 
the  same  story.  It  is  the  self-same  work  which  is  onlv 
set  forth  more  fully  in  the  seven  great  lives  recorded  in 
Genesis;  the  order  of  which  accords  with  the  steps  of  the 
work  and  rest  of  God  in  creation.  Thus,  the  first  day 
revealed  the  creature's  state,  when  light  shone  in,  and 
shewed  the  earth's  voidness.  So  Adam  is  the  first  great 
life  in  Genesis,  discovering  what  the  creature  is,  out  of 
which  and  in  which  God  purposes  to  work  such  great 
marvels.     What  he  lacks  is  not  yet  known,  nor  is  there 

^^  John  vi.  57-  against     the     Gnostics,    whom    lie 

*"  Iren3eus(l.  V.  c.  20,  Contr.H(Br.)  charges  with  preferring  tlie  tree  of 
makes   a  very  striking  use  of  this       knowledo-e  to  the  tree  of  life. 


56  The  Work  and  Rest  of  God,  ixthob. 

yet  any  understanding'  of  what  by  grace  can  be  brought 
forth  out  of  him ;  but  the  darkness  which  his  fall  has 
wrought  is  seen  under  the  light  of  the  promise,  which, 
while  it  lessens  the  darkness,  reveals  its  gross  unsight- 
liness.  The  second  day  then  gives  a  heaven  to  earth,  an 
expanse  into  which  the  breath  of  heaven  may  come,  and 
which  it  may  iill  as  its  own  proper  dwelling  place,  dividing 
the  waters  from  tlie  waters,  shewing  that  some  are  salt 
and  eartliy,  and  some  heavenly.  So  Cain  and  Abel  are 
something  more  than  the  "  old  man."  Two  lives,  of  the 
flesh  and  spirit,  as  unlike  each  other  as  heaven  and  earth, 
are  shewn  by  nature  or  by  grace  growing  out  of  the  root 
of  old  Adam.  Then,  the  third  day  revealed  a  rising 
earth,  with  herb  and  fruit-tree  yielding  fruit  after  his 
kind.  And  so  the  third  great  life,  namely  Noah's,  sets 
forth  regeneration,  in  which  the  creature  is  brought  to 
know  something  of  the  power  of  resurrection ;  delivered 
out  of  that  which  hitherto  had  precluded  fruit,  into  a 
state  of  purer  and  higher  blessing,  where,  the  flood  of 
waters  being  already  passed,  vines  may  be  planted,  and 
become  very  fruitful.  After  this,  the  fourth  day's  work  is 
lights;  the  sun  and  moon  appear  to  rule  the  day,  and 
still  more  to  conquer  darkness  ;  as  Abraham's  life,  which 
is  the  fourth  great  stage,  shines  out,  not  with  mere  light, 
but  with  the  lights  of  faith  and  charity,  emitting  rays 
like  sun  and  moon,  by  which  the  light,  which  we  have 
already  received,  is  governed,  and  the  remaining  darkness 
overcome.  Till  on  the  fifth  day  comes  life  in  the  air  and 
sea,  the  eagle-eye  and  gentle  dove  are  now  visible ; 
answering  to  which  is  Isaac's  heavenly  life,  the  fifth  great 
form  of  life  divinely  given,  in  whose  spirit  of  meekness 
and  understanding  the  very  grace  itself  is  shewn  which 
the  dove  and  eagle  of  the  fifth  day  are  formed  to  repre- 


iNTRDD.  The  ^Yorh  ami  Rest  of  GocL  57 

sent, — grace  peculiar  to  the  spirit  of  the  Son,  who  is 
known  as  such  when  the  Spirit  "  like  a  clove "  descends 
and  rests  upon  Him  ;''^  and  whose  portrait,  as  drawn  by 
the  beloved  Apostle  John,  has  ever  been  distinguished 
from  other  manifestations  of  the  same  Life  by  the  form 
and  "face  of  an  eagle." "^^  After  which  we  reach  the  sixth 
day's  stage,  with  beasts  from  the  earth,  the  sheep  and 
oxen  strong  to  labour ;  a  hint  of  Jacob  and  all  his  long 
service,  toiling  for  others,  sighing  to  rule,  yet  not  ruling ; 
till  at  the  close  of  this  stage  the  man  appears,  the  image 
of  God,  the  first  who  is  called  to  rule  all  things,  like  to 
Joseph,  the  last  great  life,  the  crowning  work,  the  one 
who  after  many  struggles  knows  both  rest  and  glory.  I 
do  not  attempt  to  explain  all  this.  But  light  shews  many 
a  link,  where  the  darkness  of  a  less  instructed  eye  can  only 
see  confusion.  And  the  tale  which  to  some  is  but  an  end- 
less and  entangled  skein,  to  those  who  possess  the  clue 
is  full  of  unity  as  well  as  deepest  wisdom. 

And  I  may  add  that  as  this  work  is  fulfilled  within,  so 
is  there  also  an  accomplishment  in  the  dispensations.  In 
this  application  "one  day  is  as  a  thousand  years." '^^  Six 
thousand  years  of  labour  precede  the  world's  Sabbath. 
The  parallel  here  has  been  often  traced.  Thus  the  first 
day  gave  light  to  the  dark  and  fallen  world.  So  the  light 
of  the  promise  of  the  woman's  Seed  is  the  great  object 
which  attracts  us  amid  the  deep  gloom  of  the  first  thousand 
years.  At  this  stage  the  waters  (and  in  this  view  "  the 
waters  are  peoples,"*'*)  are  not  only  unquiet,  but  undivided. 
But  the  second  day  divides  the  waters,  as  we  know  the 
sons   of  God  and  the  sons  of  men  became  distinct  and 

*•  Luke  iii.  22.  Gospel,  as  revealing  Christ  in  the 

**  The  fourth  cheru"bic  face,  "as  relationship  of  Son  of  God. 

of  an  eagle,"  by  the  consent  of  all  "  2  Pet.  iii.  8. 

ages  has  been  applied  to  St,  John's  **  Kev.  xvii.  15. 


58  The  Work  and  Rest  of  God,  introd. 

divided  during  the  second  thousand  years.  After  this,  on 
the  third  day,  the  earth  appears  ;  something  firm  and 
fruitful  now  is  seen  above  the  waters  ;  just  as  Abraham 
and  his  seed  were  called  out  of  the  world  to  be  as  the 
fruitful  earth  amid  the  restless  and  fruitless  nations.  In 
this  day  we  see  the  righteous  grow  like  the  palm-tree, 
and  fruits  of  divers  forms  are  borne  to  Grod's  glory.  Then 
come  lights  upon  the  fourth  day,  the  sun  and  moon  and 
stars,  divine  gifts  of  government  and  prophecy,  to  be  a 
light  to  all  nations ;  a  sun  indeed  one  day  to  be  turned  to 
darkness,  and  the  moon  into  blood.  After  which,  on  the 
fifth  and  sixth  days,  higher  life  appears,  beasts,  first  in  the 
seas,  then  upon  the  dry  land ;  as  in  the  fifth  and  sixth 
thousand  years  a  form  of  life  appeared  on  earth,  unlike 
all  that  went  before  it ;  first,  the  beast  from  the  sea,  which 
St.  John  saw  in  his  Revelation ;  and  then,  on  the  sixth 
day,  the  beast  from  the  earth  ;  ^^  and  then  the  man  to 
rule,  the  image  of  Grod  on  earth,  to  spend  the  blessed 
seventh  day,  the  seventh  thousand  years,  of  rest  in  joy 
and  heavenly  blessedness.'*^ 

Oh,  the  depth  of  the  riches  of  the  wisdom  and  know- 
ledge of  Grod  I  Lo,  these  are  a  part  of  His  ways ;  but 
how  little  a  portion  is  heard  of  Him.''^ 

<*  Eev.  xiii.  1,  11.  early  Church,  will  find   a  mass  of 

*^  Augustine,    in   his  First  Book  quotations  in  Cotelerius'  Annotations 

against  the  Ma?iickers,  goes  very  fully  on  the  General  Epistle  of  Barnabas, 

into  this  dispensational  application,  §    15,  and   in   the   Commentary  of 

in  chaps,  xxii.  and  xxiii.  §§  33-41.  Corn,  a  Lapide,  On  the  Pentateuch, 

Any  reader  who  wishes  to  sec  how  on  Gen.  ii.  1,  p.  62. 
general  this  interpretation  was  in  tlie  "  Job  xxvi.  6-14. 


PART   I. 


ADAM,   OR  HUMAN  NATURE. 

(chapter   III.) 

■  The  first  man  is  of  the  earth,  earthy."—!  Cor.  xv.  47. 

'  The  old  man,  which  is  corrupt  according  to  the  deceitful  lusts."— Eph.  iv.  22. 


ADAM,  OR  HMAN  NATURE. 

(chapter  ni.) 


G-ENESis  opens  wondrously ;  first  announcing  a  creation ; 
then  shewing  it  marred ;  then  a  restoration.  "  In  the 
beginning  God  created  the  heavens  and  the  earth."  As 
for  Grod,  His  work  is  perfect.  If  He  created,  His  work 
must  have  been  good.  And  yet  the  next  Ihing  is  a  dark- 
ened world.  For  "  the  earth  was  dark  and  without  form 
and  void."  In  some  way,  not  revealed,  Grod's  work  had 
been  destroyed.  Grod,  then,  in  the  six  days,  restores  that 
earth,  not  made  dark  by  Him,  yet  now  in  darkness  ;  and 
on  this  ruined  earth  His  work  proceeds  till  His  image  is 
seen,  and  He  can  rest  there. 

This  wonder,  of  a  work  of  God  soon  self-destroyed, 
meets  us  again  in  the  beginning.  Scarcely  is  God's  image 
seen  in  man,  before  that  spiritual  work  is  marred  in  Adam. 
The  creature  formed  to  bear  God's  image  falls,  and  thus 
becomes  a  platform  for  another  work.  In  each  case  mys- 
tery shrouds  the  fall.  How  the  earth  became  "  without 
form  and  void  and  dark,"  is  not  told  us.  And  how  the  man, 
God's  image,  falls,  is  a  great  deep:  for  great  is  the  mystery 
of  godliness,  and  not  less  the  mystery  of  iniquity.  But 
the  fact  is  here.  We  see  man  made  by  the  Divine  Word ; 
and  then  man,  as  he  makes  himself  by  disobedience. 


62  Adam,  or  Human  Nature,  part  i. 

In  this  way  the  fall  is  shewn  not  to  be  man's  normal 
state.  Man,  like  Adam,  may  be  far  off  from  God,  yet  in 
his  heart,  as  in  Scripture,  a  witness  will  be  heard,  saying 
that  this  distance  is  through  self-will.  He  may  live  in 
sin  ;  but  he  knows  that  such  a  life  is  opposition  to  the 
will  and  purpose  of  his  Maker.  Sin  is  not  the  law  of  our 
being,  but  a  struggle  against  it,  as  conscience  tells  every 
man.  Therefore  is  God's  work  shewn  before  the  fall,  to 
confirm  the  voice  which  speaks  in  every  heart,  and  which 
declares  that  though  all  men  walk  as  Adam,  sin  is  no  part 
of  God's  work,  but  its  opposite.  Man's  proper  place  is 
seen  in  Christ.  Out  of  Christ  we  are  not  lost  only,  but 
rebellious.  Man,  through  self,  may  be  all  that  we  see  in 
disobedient  Adam,  debased  and  sunk  from  God  and  heaven 
into  self,  from  joy  and  glory  into  misery ;  and  yet  in  Christ 
man  has  been,  and  is,  set  in  all  that  glory  which  God's 
work  and  rest  typify ;  so  that  Paul  can  say,  "  God  hath 
raised  us  up,  and  blessed  us  with  all  spiritual  blessings  in 
heavenly  places  in  Christ."^  Adam,  ruling  all  creatures, 
is  the  type  of  man  in  Christ,  as  God  makes  him  ;  fallen 
Adam,  of  man  in  self,  as  he  makes  or  unmakes  his  own 
nature.  The  one,  with  glories  more  than  eye  can  see, 
figured  in  the  blessings  bestowed  in  Paradise  on  the  crea- 
ture ;  the  other,  losing  all  through  sin,  with  mind  and  will 
subject  to,  instead  of  ruling,  lower  creatures. 

This  latter  sight,  what  man  is  in  self, — how  he  falls  and 
departs  from  his  Creator, — how  the  understanding  errs, — 
how  the  will  is  seduced, — how  these  highest  powers  yield 
to  lower  ones, — how  the  end  is  shame  and  distance  from 
God, — how  the  Lover  of  men  in  grace  meets  and  conquers 
this, — all  this  is  shewn  as  in  a  glass,  man's  self  being  here 
presented  to  us.      As  Adam  fell,  we  fall  each  one  ;    for 

»  Eph.  i.  3. 


PART  I.  Adam,  or  Ilayuaii  Nature.  63 

Adam  lives  yet  in  his  progeny.  And,  fallen  in  him,  we 
prove  he  is  in  us,  by  walking  just  as  he  walked.  Adam 
yet  re-lives  old  Adam's  life,  as  Christ  in  us  yet  lives  Christ's 
life.  And  just  as  things  are  true  for  us  in  Christ,  which, 
if  we  are  in  Him,  must  in  due  time  be  true  in  us  also,  as  the 
cross  and  resurrection  ;  so,  being  fallen  in  Adam,  we  shall 
find  his  fall  to  be  true  also  in  our  experience.  Adam  in 
us  still  lives  old  Adam's  life.  His  life  is  the  figure  of  our 
life  when  "  we  walk  as  men."^ 

I  proceed,  then,  to  trace  his  course  ;  first  wdthin,  then  in 
its  more  outward  application.  We  shall  see  how,  in  spite 
of  every  gift,  man  as  man  is  prone  to  ruin  all. 

§  I. — x\dam,  or  Man. 

First,  to  trace  this  path  in  that  world  of  thought  and  will 
which  is  within  ;  for,  to  this  day,  when  we  sin,  nothing  else 
is  done  but  what  is  here  set  forth  in  the  man,  the  woman, 
and  the  serpent.^  In  this  view  the  man  is  the  understand- 
ing, the  woman  the  w^ll  or  affection,^  the  serpent  some 
animal  faculty  or  emotion  in  us—  good,  when  in  subjec- 

-  1  Cor.  iii.  3.  which    we    are   inclined   to  certain 

>  "  Etiam     nunc    in    unoquoqne  actions,  rather  than  for  that  cleter- 

nostrum  nihil  aliud  agitur,  ciim  ad  mination    to  action,   which   is    now 

peccatum  quisque   delabitur,    quam  generally    called    the    "will,"   bnt 

tunc  actum  est  in  illis  tribus,   ser-  which  is,  according  to  the  view  we 

pente,  muliere,  et  viro,"    &e. — A)'.-  th,ke  of  it,  either  the  source  or  result 

gustin.  de  Gen.  c.  Manich.  l.ii.  c.  1-i,  of  the  united  operation  of  the  affec- 

§    21.      "Serpens    enim    muliereni  tion  and  understanding.     See  note 

decepit,    virum     mulier     ad     prye-  10,  p.  41.   If  the  forms  of  language 

varicationem   de    veritate    deduxit.  are  any  guide,  (and  surely  they  of >  en 

Serpeutis  typum    accepit  delcctatio  utter  the  results  of  true  and  deep 

corporalis;  mulier  symbolum  sensiis  insight.)  such  words  as  OeXriixa  and 

est  nostri ;  vir,  mentis.     Delectatio  fo/«(«/«5  may  be  quoted  as  describing 

itaque  sensum  movet,  sensus  menti  the   will   as  the  organ  of  affection 

transfundit  passionem,"    &c. — Am-  and   desire,  rather  than   of    deter- 

bros.  de  Par.  c.  15,  §  73.  mination;  and  in  this  scute  I  here 

*  I  use  the  word  "  wiU"  here  for  use  the  word, 
that  general  faculty  of  the  mind  by 


64  Adam,  or  Human  Nature.  part  i. 

tion,  but  winch  may  be  a  means,  under  the  influence  of 
the  evil  spirit,  to  tempt  the  will,  and  lead  it  to  disobe- 
dience and  independence,  and  so  to  misery.  For  the  will, 
not  the  understanding,  is  that  in  us  which  is  first  assailed, 
seduced  by  some  lower  sense  or  emotion,  which  seems  to 
promise  more  happiness.  But  for  the  will,  the  emotions 
would  not  be  felt,  but  only  thought  about :  but  they  are 
felt :  hence  they  are  passions  ;  for  we  really  suffer,  though 
we  should  command,  them.  Only  thus  is  man  led  away. 
For  our  understanding, — that  is,  the  man, — cannot  be  led 
to  consent  to  sin  but  by  the  will ;  that  is,  that  part  of  the 
mind  which  loves,  and  which,  as  the  woman  to  her 
husband,  is  formed  to  be  subject,  and  ought  to  be  obe- 
dient.^ Here  the  will  acts  in  independence.  If  this  will 
stood  firm,  the  temptation  would  be  overcome.  But  the 
will  yields,  and  becomes  self-will,  and  then  by  it  the  man 
or  understanding  is  seduced.  The  head  goes  wrong 
because  the  heart  is  first  seduced,  while  yet  the 
head  or  understanding  is  the  man,  whom  the  heart 
or  woman  should  obey.  But  in  every  fall  the  heart  per- 
verts the  head,  the  will  tempts  the  understanding,  as  in 
every  restoration  it  is  out  of  the  heart  or  will  that  tJie  new 
life  must  come,  "  the  woman's  Seed,"  which  is  divinely 
given  to  overcome  the  evil.  And  yet  what  zeal  is  shewn 
to  enrich  and  deck  the  understanding,  which,  at  the  best, 
is  only  half  our  nature,  while  those  affections  are  unkept, 
which,  as  being  the  spring  and  womb  of  every  form  of 

^  "  Sed  tamen  per  mulierem  de-  Gen.  c.  Manich.  1.  ii.  e.   14,  §  20. 

cipit ;  non  enim  etiam  ratio  nostra  Again     he    says, — "  Hie   manifest^ 

(i.  e.  the  man)  deduci  ad  consensio-  ostenditur,  non  posse  nos  a  diabolo 

nem  peccati  potest,  nisi  cum  dolec-  tentari,    nisi   per    illam    animalera 

tatio  mota  fuerit  in  illk  parte  animi,  partem,  quse  quasi  mulieris  imaginem 

quae  debet  obteniperare  rationi,  tan-  vel  exemplum   in  uno  ipso  homine 

quam   rectori   viro,"  &c. — Aug.   de  ostendit." — Id.  ibid.  c.  18,  §  28. 


PART  I.  Adam,  or  Human  Nature.  65 

future  life,  are  ever  the  first  and  special  object  of  the 
tempter.  Alas  !  we  learn  all  this  too  soon  by  falls,  in 
which  the  promise  of  forbidden  knowledge  is  yet  the  bait 
to  draw  us  aside.  To  know  is  yet  the  snare ;  and  the  will, 
once  set  on  this,  is  quickly  overcome.  Then,  "  when  lust 
hath  conceived,  it  bringeth  forth  sin ;  and  sin,  when  it  is 
finished,  bringeth  forth  death."'*  Thus  falls  the  will, 
throwing  off  dependence  at  the  suggestion  of  a  lower 
Dature  in  us,  which  is  very  near  it.^ 

The  results  I  need  not  follow  here  :  for  it  is  the  same 
story  in  the  outward  application.  But  I  may  note  the 
sentence  on  the  "  woman," — pain  in  bringing  forth,  and 
subjection  to  her  husband  ;  as  it  is  said,  "  And  he  shall 
rule  over  thee;"  on  the  "man,"  bread  by  the  sweat  of 
his  brow,  with  the  earth  cursed  henceforth  with  thorns 
and  briers.^  For  the  fallen  will,  if  it  travails  to  bring 
forth  other  forms  of  life,  produces  them  with  pain  and 
much  difficulty :  but,  having  done  so,  is  more  than  ever 
subject  to  reason.^  While  the  understanding, — that  is 
the  "  man," — finds  the  earth  full  of  thorns  :  not  easily 
does  it  gather  truth,  the  bread  of  life ;  for,  as  the  wise 
man  says,  "  the  corruptible  body  presseth  down  the  soul, 
and  the  earthly  tabernacle  weigheth  down  the  mind  that 
museth  upon  many  things."^    On  the  one  hand,  there  are 

*  James  i.  14,  15.  ditum  est,  '  et  erit  tihi  conversio  ad 

*  Augustine  marks  that  this  is  virum  tuum,  et  ipsetuido^ninahitwr* 
done  in  the  evening,  "  in  the  cool  of  quia  ilia  pars  animse,  quae  earnalibus 
the  day,"  (chap.  iii.  8,)  when  the  sun  gaudiis  tenetur,  cum  aliquam  malam 
of  love  and  light  is  declining: —  consuetudinem  volens  vincere,  passa 
"  Bene  '  ad  vesferam,^  id  est  cum  fuerit  diflficultatem  et  dolorem,  atque 
jam  ab  eis  sol  occideret,  id  estaufer-  ita  peperit  consuetudinem  bonam, 
retur  ab  eis  lux  ilia  interior  verita-  cautius  jam  et  diligentius  ration! 
tis,"  &c. — Aug.  de  Gen.  c.  Manich  obtemperat  tanquam  viro,"  &c. — 
1.  ii.  c.  16,  §  24.  Aug.  de  Gen.  c.  Manich.  1.  ii.  c.  19, 

«  Chap.  iii.  16-19.  §  29. 

^  "  '/w  doloribus  paries  JiUos,^  ad-  "  Wisdom  ix.  15. 


66  Adam,  or  Human  Nature.  part  i. 

the  thorns  and  briers  of  perplexing  questions,  which,  un- 
less they  are  rooted  out,  will  choke  the  good  seed.  On 
the  other,  the  understanding  itself  is  weaker,  and  must 
"  sweat "  for  that,  which  once  grew  without  labour.  Thus 
truth,  like  fruit,  has  to  be  sought  and  waited  for ;  the  toil 
to  gain  it  being  ordained  to  strengthen,  even  while  it 
corrects  and  humbles  us.^  And  if  the  man  will  not  accept 
this  sentence,  the  ground  is  quickly  filled  with  thorns  and 
thistles,  so  that  he  who  will  not  eat  by  the  sweat  of  his 
brow  here,  will  have  to  gather  bitter  things  both  here  and 
in  another  world. ^^ 

I  cannot  write  what  crowds  upon  me  here,  as  to  the 
*•  woman,"  and  her  "  Seed,"  who  shall  destroy  and  bruise 
the  serpent;  or  how  Christ,  if  He  be  "formed  within," ^^ 
is  made  of  the  woman  in  us,  that  is  the  human  will ; 
growing  thence,  out  of  the  womb  of  human  affections, 
not  by  man,  but  by  the  Holy  Ghost,  who  begets  that  new 
life,  to  be  in  due  time  born  amidst  beasts,  out  of  a  pure 
virgin  affection,  like  Mary,  in  us  ;  which  is  itself  the 
fruit  of  numberless  other  affections,  some  grievously 
defiled,  as  Eahab  and  Thamar,  which  have  gone  before.  ^^ 
For  from  Adam  to  Christ  are  seventy-two  generations,  as 
from  Abraham  to  Christ  are  forty- two  ;  ^^  that  is,  many  a 
form  of  life  is  produced,  and  many  an  inward  travail  and 

'             "  Pater  ipse  colendi  sunt  labores  et  tristitise  quas  habet 

Haud  facilem  esse  viam  voluit,"  &e.  homo   ex   terra ;  ac  spinse  ac  tribuli 

Georg.i.  121.  sunt  punctiones  tortuosarum  quses- 

'"  "  Cert^    manifestum   est  quod  tionum,  quge  nisi  exstirpentur,  et  de 

nemo  evadat  istam  sententiam,  '  In  agro  Dei  projiciantur,  suffocant  ver- 

tristitia  raanducabis  ex  ea  omnibus  bum,  nefructificetinhomine." — Auy» 

diebus  vitae  tuge;  spinas  et  tribulos  de  Gen.  c.  Manich.  1.  ii.  e.  20,  §  30. 

pariet  tibi,  et  edes  pabulum  agri  in  "  Gal.  iv.  19. 

sndore  vultus  tui,'  &c.     Hoc  ipsum  '^  Rahab  and  Thamar  are  men- 

pnim,  quod  in  hac  vita  quisque  natus,  tioned    in    the     Lord's    genealogy, 

diificultatem    inveniendae    veritatis  Matt.  i. 

babet   ex   corruptibili   corpore,  ipsi  '*  See  Matt.  i.  and  Luke  iii. 


PART  I.  Adam,  or  Human  Nature.  67 

death  is  known  by  us,  before  the  will  brings  forth  that  life 
of  faith,  of  which  Abraham  is  the  appointed  figure.  And 
after  Abraham,  or  faith,  more  births  will  there  yet  be,  in 
which  the  energy  of  nature  is  more  or  less  manifest,  be- 
fore that  form  of  life  appears,  which  is  of  the  Holy  Ghost, 
and  is  the  "perfect  man."  Some  of  these,  as  David  and 
Solomon,  are  like,  but  yet  are  not,  the  perfect  man,  but 
only  carnal  forms  or  copies  of  Him  ;  as  we  know,  that, 
before  Grod's  image  comes  in  us,  certain  outward  like- 
nesses, and  carnal  prefigurings  or  preludings  of  it,  in 
different  measures  will  appear  in  us.  Many  a  form  of 
life  grows,  toils,  withers,  and  dies,  having  produced 
another  to  succeed  it,  which  again  dies  out,  and  this  many 
times,  before  the  image  of  God,  the  perfect  man,  the  true 
Seed,  comes.  But  it  comes  at  last,  and  the  serpent's  head 
is  bruised.  She,  by  whom  came  death,  brings  forth  the 
Life-giver.^'* 

And  very  wondrous  is  the  woman's  name ;  for  "  Adam 
called  his  wife's  name,  Eve,"  or  Life,  not  while  she  stood, 
but  after  she  had  fallen,  and  by  her  fall  had  brouglit  in 
death. '^  So  within,  the  fallen  will  is  "Eve  ;"  fallen,  and 
yet  indeed  the  true  "  mother  of  all  living."  Only  by  the 
will  is  another  life  produced.  It  is  the  opener  of  all  evil 
or  good  in  the  creature.     As  we  love,  we  live.     Therefore 

^*  Any  one  who  cares  to  see  how  (1.  i.  c.  6,  §  9,)  where  he  says,  "  Et 

generally  received  this  mystic  appli-  ecce  infantia  mea  olim   inortua  est, 

cation   of   Christ's    genealogy    was  et  ego  vivo,  &c."     So  Chrysostoni 

among  the   Fathers,  may  do  so  by  says,  "  Dost  thou  not  see  every  day 

consulting  the  Catena  Aurea  on  the  a  resurrection  and  a  death  taking 

Grospels,    Avhere   the   inward  fulfil-  place  in  the  periods  of  our  life?" 

meut  is   given  in   loco.      See   also  Horn,  on  1  Thess.  iv.  15,  page  41fl 

the  extract  from  the  Ordinary  Gloss  of  the  Oxford  Translation, 

further   on  upon  the  fifth  chapter,  '^  Chap.  iii.  20.     Eve,  ITeh.  nin. 

in    note  13,  p.  92.     Augustine  just  The  LXX.  here   translate  Zcd^  for 

glances  at  this  succession  of   foi'ms  Eve: — KaJ  e/caAeo-ei' 'A5a/x  to  Ouo^ct 

of    life   in    us,   in    his    Confea.siuns,  t^s  yuvaiKbs  avrov  Zwtj. 

V  9 


68  Adam,  or  Human  IS'ature,  part  t. 

must  we  "  keep  the  heart  with  all  diligence,  for  out  of  it 
are  the  issues  of  life,"^^  good  or  bad.  So  the  Lord 
teaches, — "  From  within,  out  of  the  heart,  proceed 
evil  thoughts,"  and  every  form  of  evil  living  ;^^  and 
out  of  the  affections  grows  that  life  which  is  life,  and  is 
eternal.*^ 

And  yet  the  man,  and  woman  too,  though  she  is  the 
mother  of  all  living,  are  shut  out  of  Paradise.  A  flaming 
sword  keeps  the  way,  while  at  its  gate  are  placed  cheru- 
bim. The  fallen  mind  in  mercy  is  shut  out,  because  unfit 
to  deal  with  heavenly  things ;  while  forms  of  truth  (for 
these  cherubim  were  such  forms)  reveal,  as  through  a 
veil,  some  ray  of  glory  such  as  the  fallen  mind  and  will 
can  bear.  For  now  a  coat  of  skin  in  mercy  covers 
both.  Other  things  therefore  in  grace  are  made  to  agree 
thereto. 

But  all  this  may  be  more  clear  to  some,  if  we  trace  its 
fulfilment  in  the  outward  kingdom.  The  tale  is  one 
within  or  without,  enacted  before  the  face  of  the  world, 
or  carried  on  invisibly  in  the  inmost  soul  of  man. 

Outwardly  then  we  here  have  man  as  man.  Human 
nature  in  its  ways  and  griefs  and  hopes  is  drawn  for  us, 
with  the  exactness  of  One  who  views  it  as  it  is,  and  who 

'^  Prov.  iv.  23.  Quare  ergo  non  ilia  pars  nostra,  quse 

''  Mark  vii.  21.  tanquam  viro  debet  obtemperare  ra- 

'*  "  Quern   autem    non    moveat,  tioni,  cum  per  ipsam  rationem   de 

quod   post  peccatum  et  sententiam  verbo   recto  vivendi  sarcinam  con- 

.ludicis  Dei  voeat  Adam  mulierem  ceperit,  appelletur,  Vita,  et  vivorum 

suam,  Vitam,  quia  vivorum  ipsa  sit  mater  ?  "  &c. — Aug.  de  Gen.  c.  Man. 

mater,  posteaquam  meruit  mortem,  1.  ii.  c.  21,  §  31.     To  the  same  effbct 

etmortales foetus  pareredestinata est,  is   the   well-known    prayer   in    the 

nisi  quia  illos  foetus  adtendit  Scrip-  Litany, — "  to  receive  the  word  with 

tura,  de  quibus  superius  dictum  est.  pure   aflfectAon,   and    (so)    to   bring 

Nam  vita  qu;e  in  peccatis  est  mors  torth  the  fruits  of  the  Spirit." 
ar>Dellari  in  Scripturis  solet. . 


PART  I.  Adam,  or  Human  Nature.  69 

presents  the  perfect  figure  of  it  in  Adam  to  us,  that,  if  we 
cannot  look  within,  we  may  yet  learn  by  Adam's  ways  to 
know  our  own  tendencies.  We  are  shewn  here,  first,  the 
way  of  man  ;  then,  the  consequences  ;  then,  the  remedy. 


§  II.— Man's  Way 

As  to  the  way  of  man,  as  man,  it  is  from  God  to  self  and 
independence  ;  a  way  not  without  its  marked  stages, — for 
there  is  first  temptation,  then  sin,  and  disobedience, — and 
each  of  these  has  its  own  steps,  but  the  steps  and  stages 
are  all  away  from  God.  Such  is  the  way  of  man.  If  he 
returns,  that  return  is  God's  way  for  man,  and  not  mere 
man's  way. 

First  in  this  way  comes  the  temptation.  This  at  once 
touches  a  field  of  mystery,  assuming  the  existence  of  an 
enemy  of  God  and  man  ;  though  how  he  became  such,  or 
whence  or  what  he  was,  or  how  he  had  power  to  reach  this 
world,  and  to  use  its  creatures,  is  not  told  us.  What  we 
know  is  this,  that  man  is  tempted,  and  that  by  some  of 
the  common  creatures  which  surround  him  here ;  the 
weaker  vessel  being  ever  first  assailed,  as  being  more 
likely  to  yield,  and  in  yielding  to  draw  the  stronger  with 
her.  Christ  w^as  "  tempted  of  the  devil,"  and  could  say, 
"  Get  thee  behind  me,  Satan,"  ^  for  the  New  Man  sees  a 
spiritual  world.  But  man  as  man  sees  but  the  creature, 
some  outward  thing,  and  not  a  spirit  under  it.  Some 
paltry  thing,  the  smallest,  commonest  creature,  may  be, 
and  is  often,  used  to  ruin  us.  A  tree  or  beast  may  stir 
our  lusts,  and  a  garden  or  fruit  awaken  passions  and 
desires,  which  may  prove  too  strong  for  us.     For  though 

»  Matt.  iv.  1-10. 


70  Adam,  or  Human  Nature.  part  i. 

man,  as  Adam,  sees  but  the  creature,  a  world  of  spirits  is 
working  under  it,  by  the  creature  tempting  man  to  trust 
in  self  and  creatures  more  than  God. 

Yet  with  this  difference,  that  Adam  saw  onl}^  the 
creature,  whilst  Christ  in  His  temptation  "recognised  the 
devil  as  the  direct  agent  in  it,  the  two  temptations  varied 
not.  The  serpent's  words  in  substance  exactly  answer  to 
those  recorded  in  the  Grospel ;  first  suggesting  doubts  as 
to  Grod's  love,  then  as  to  His  truth,  then  openly  attempt- 
ing to  put  the  creature  into  Grod's  place.  Such  is  the 
trial  here  :  such  was  Christ's  :  and  such  is  man's  tempta- 
tion yet.     There  is  indeed  no  other. 

First  comes  a  suggestion  questioning  God's  love ;  and 
this  is  put  with  great  subtlety,  suggesting  that  the  com- 
mandment was  merely  arbitrary,  imposed  by  power,  ratliei 
than  ordained  in  love : — '"  Hath  God  said.  Ye  shall  not 
eat?"^  As  much  as  to  say.  He  grudges;  He  cannot 
really  love  you.  Keeping  out  of  sight  what  God  has 
done,  His  unnumbered  gifts  and  proofs  of  love  everywhere, 
the  serpent  fixes  on  the  one  thing  denied,  and  brings 
this  forward  in  the  way  most  likely  to  awaken  hard  and 
evil  thoughts.  Yet  he  only  puts  a  question  as  to  God. 
He  questions  what  God  does :  thus  he  opens  the  tempta- 
tion. 

If  we  question  what  God  does,  we  judge  God  ;  we  get 
out  of  our  place,  and  put  Him  out  of  His.  For  simple  as 
the  question  seemed,  by  it  the  serpent  was  drawing  Eve 
to  be  God's  judge,  rather  than  His  worshipper : — an 
awful  place  for  men,  yet  one  into  which  our  adversary  is 

^  Chap.  iu.  1.     It  is  noteworthy  with   verses  I,    8,    9,    13,    14,  &e., 

that  the  serpeut  always  substitutes  where    in    every   instance  we    have 

Efo him  for  Jehovah. — "HathElohim  Jeliovah  Elohim,  is  suggestive  and 

Kaid,"  &c.,  vv.  1,  3,  5.  This,  compared  signiticant. 


PART  I.  Adam,  or  Human  Nature.  71 

ever  drawing  us  ;  to  lead  ere  long  to  make  ourselves  as 
gods,  and  to  make  God  a  liar.  A  really  humble  soul 
never  judges  God.  It  may  not  have  peace  or  joy,  but  at 
least  it  will  not  judge  God;  submitting  rather  to  His 
sovereign  will ;  tempted  to  question,  yet  not  qestioning. 
Such  a  soul  has  broken  through  the  snare.  It  is  safe,  for 
it  will  not  entertain  questions  as  to  God's  ways. 

Eve,  however,  meets  the  question,  as  men  yet  meet  it, 
with  knowledge.  She  answers  with  the  truth  of  God;^ 
shewing  how  the  serpent  misrepresented  God.  And  yet 
she  fails.  ^Yhat  was  wrong  here  ?  This,  that  the  woman 
was  parleying  with  Satan  instead  of  worshipping.  Could 
Satan  have  gone  on  with  success,  if  the  woman,  instead  of 
arguing  the  point,  had  at  once  given  God  His  place  by 
worship  and  submission  ?  Then  God  and  the  creature 
would  both  have  had  their  place,  and  the  serpent's 
subtlety  would  have  been  foiled.  But  Eve  utters  truth, 
while  her  soul  drinks  in  the  lie.  Unconsciously  she  is 
taking  the  place  of  judging  God. 

And  truth  held  away  from  God  will  not  preserve  :  on 
the  contrary,  it  may  very  readily  be  used  against  us. 
Balaam  had  the  truth  ;  but  he  walked  not  with  God. 
Instead  of  helping  him,  therefore,  the  truth  only  judged 
him.'*  And  we  too  may  have  some  well-known  text,  when 
Satan,  "that  old  serpent,"-^  suggests  that  God  does  not 
love  us.  Will  it  help  us  against  the  tempter's  wile,  if  we 
are  parleying  with  him,  instead  of  worshipping  ?  Alas  I 
We  all  know  how  powerless  truth  is,  if  we  are  admitting 
questions  suggesting  doubts  as  to  God's  love. 

Such  is  man's  first  trial ;  and  thus,  in  doubts  of  God's 
love,  comes  in  creature  love.     All  the  world  is  doing  what 

»  Chap,  iii.  2,  3.  *  Numb.  xxiv.  17,  and  xxxi.  8.         '  Eev.  xii.  9. 


72  Adam,  or  Human.  Nature,  part  t. 

Eve  did.  They  think  God  does  not  love  tliem  :  they  must 
therefore  love  themselves.  So  man  turns  to  find  his  joy 
out  of  God,  in  things  which  cannot  satisfy.  This  is  the 
fundamental  lie, — God  does  not  love.  Every  other  lie  is 
possible  after  this.  This  it  is  which  leads  man  away  from 
God.  Distance  from  Him  is  easy,  if  the  poison  of  this  lie 
is  really  rankling  in  us.  Oh  how  deep  this  lie  has  gone  ! 
Who  likes  to  be  at  the  mercy  of  God  in  everything  ?  Men 
will  trust  a  strong  box  more  than  God,  because  they  are 
not  quite  certain  that  He  so  loves,  that  at  every  step  He 
will  order  what  is  best  for  them.  God  will  stint  them, 
they  fear.  God  cannot  make  them  happy  now.  This  tree 
or  that  will  give  far  more  joy  than  God  can  ;  for  love  is 
joy,  and,  if  God  loves  us  not,  we  can  but  try  self  and 
creatures  and  creature  love. 

The  next  step  is  the  denial  of  God's  truth.  "  The  ser- 
pent said.  Ye  shall  not  surely  die."^  Love  being  doubted, 
truth  is  next  assailed.  God  now  is  treated  as  a  liar.  He 
said  indeed,  Ye  shall  die,  if  ye  transgress.  But  fear  not : 
ye  shall  not  die. 

Now  here,  as  before,  if  God  lose  His  place,  something 
else  must  take  it.  If  the  truth  is  doubted,  some  lie  will 
be  believed.  Where  God  is  not  trusted,  Satan  will  be ; 
and,  indeed,  the  world's  happiness  consists  in  trusting 
him.  To  this  day,  wherever  man  is  doubting  God,  he  is 
building  his  happiness  upon  the  devil's  lie.  Could  men, 
if  they  believed  God's  word,  go  on  happily  in  a  course  of 
disobedience  and  self-will  ?  But  they  believe  a  lie.  Their 
happiness  in  sin  rests  on  believing  the  devil.  Carnal 
happiness  apart  from  God  could  not  live  for  a  day  under 
a  faith  that  God  is  true,  and  will  fulfil  His  word  on  those 
who  disobey  him. 

Chap.  iii.  4. 


PART  I.  Adam,  or  Human  Nature.  73 

The  truth  is,  man  must  trust  some  one.  Boast  as  he 
may,  he  cannot  stand  alone.  The  man,  therefore,  who 
doubts  the  love  and  truth  of  Grod,  having  given  up  God, 
must  trust  the  creature.  If,  therefore,  creatures  ask  him 
to  sin,  he  will  obey  them ;  for  they  are  now  in  the  place 
of  God  to  him.  If  we  believe  God,  we  are  free.  If  we 
will  not  trust  Him,  we  are  the  tool  and  slave  of  any  thing 
or  any  one  who  is  stronger  or  cleverer  than  we  are. 

And  now  God's  love  and  truth  being  denied,  the  next 
step  is  to  take  God's  place  openly.  So  the  serpent  says, 
"  Ye  shall  be  as  gods."^  He  now  can  dare  to  say  any 
thing  ;  for  if  the  poison  of  the  first  two  lies  has  entered, 
God  has  quite  lost  His  character  in  the  heart  of  man. 
Self  now  may  therefore  seek  to  be  "  as  God ; "  so  en- 
tirely is  spiritual  perception  gone  when  we  begin  to  doubt 
God. 

Some  may  not  see  the  sin  of  this.  Sin  blinds  us  so 
that  we  do  not  know  what  is  sin.  Men  see  no  harm  in 
seeking  to  be  gods,  in  setting  themselves  up  to  know  or 
judge  both  good  and  evil.^  Self-glorying  therefore  is 
thought  to  be  no  sin,  till  some  wretched  fruit  of  exalting 
self  opens  our  eyes  to  see  it ;  while  judging  good  and  evil 
seems  almost  to  be  our  work,  so  readily  do  we  pass 
sentence  on  everything,  as  though  neither  sin  nor  danger 
were  connected  with  it.  But  both  are  sin,  for  they  rob 
God.     They  take  His  place,  to   put  self  into    it.     God 

^  Chap.  iii.  5.  voluit  obedientem  esse  raandato  .  .  . 

8  The  expression,  "  knowing  good  Itaque   quoniam  judicare    voluisti, 

and  evil,"  may  mean  sitting  in  judg-  ideo  addidit,  '  Ecce  Adamfactus  est 

ment  on  it.  as  in2  Sam.  xiv.  17,  and  tanquam  unus   ex    nobis,  ut   Bciat 

1  Kings   iii.   9.     Ambrose  so  takes  bonum    et  malum.'      Voluisti   tibi 

it: — «'  Sciebat  Deus  te  judicare  non  arrogare judicium, ideo poenam  pravi 

posse ;  ideo  dixit,  '  Nolite  judicare,  judicii  refutare   non   debes,"  &c.— 

ut  non  judicemini.'    Ergo  quia  scivit  Be  Farad,  c.  11,  §  52. 
inlirmum   te   esse   ad   judicandum, 


74  Adam,  or  Human  Nature,  part  i. 

must  be  the  centre  where  He  is  known.  Let  Him  be  dis- 
honoured, self  will  be  the  centre ;  and  each  fair  gift  is 
turned  into  a  curse,  the  creature  exalting  itself  at  the  ex- 
pense of  God's  glory ;  till,  as  in  Nebuchadnezzar,  loss  of 
understanding  is  the  result,  and  man  becomes  as  a  beast 
for  his  self-exaltation,  "  until  seven  times  pass  over  him."^ 
Grod  does,  indeed,  call  us  to  glory,  but  by  glorifying  Him, 
not  by  self-glorying.  And  in  that  day  we  too  may  judge, 
for  man  shall  "judge  the  world,"  yea,  "judge  angels."  ^^ 
But  the  way  thither  is  the  way  of  Christ,  who  "  grew  in 
wisdom,"  while  in  subjection  even  to  His  earthly  parents  ; 
in  meekness  and  obedience  offering  Himself  to  Grod, 
taking  man's  place  and  giving  to  Grod  His  place.  In  such 
a  path,  blessing  must  be  man's,  for  in  it  God  is  glorified. 
Let  man  arrogate  the  glory,  blessing  will  depart,  until 
God  receives  His  own  again. ^^ 

Still  the  serpent  spoke  some  truth.  They  "  became  as 
gods."  God  Himself  declares, — "  The  man  is  become  as 
one  of  us."  ^^  And  this  is  yet  the  tempter's  way  :  he  does 
not  put  forth  a  lie  only,  with  the  uncomeliness  of  a  mere 
lie  ;  but  first  a  question  full  of  plausibility,  then  a  lie,  and 
then  a  truth  out  of  its  place,  working  as  a  lie,  and  used 
to  deceive  us.  For  he  can  tell  much  attractive  truth  ;  but 
never  for  God  against  self,  always  to  nourish  self  and  self- 
will  against  the  will  of  God.  And  there  is  a  point  where 
truth  becomes  the  surest  snare,  aiding  to  fix  us  in  the  most 
awful  self-deception  ;  while  held  in  sin,  without  conscience, 
to  exalt  self,  it  becomes  our  worst  punishment.  So  a 
saint,  when  asked,  "  What  was  the  most  dangerous  doc- 
trine?" replied,  "God's  own  truth  held   carnally  and  to 

»  Dan.  iv.  30-32.  xxix.  1,  11,  and  xcvi.  7-10. 

»°  1  Cor.  vi.  2.  3.  >«  chap.  iii.  22. 

"  Compare  Mai.  ii.  2,  and  Psalm 


PART  I.  Adam,  or  Human  Nature,  75 

exalt  self."  For  His  light  may  blind,  His  ark  destroy, 
His  sanctuary  smite,  His  table  be  damnation. ^^  And  a 
truth  perverted  may  be  tlie  firmest  chain  to  hold  and 
bind  and  blind  us  for  ever. 

I  might  speak  much  here  of  other  outward  things, 
which  had  their  weight  in  this  temptation ;  such  as  the 
lust  of  the  flesh,  for  "  the  tree  was  good  for  food ;"  the 
lust  of  the  eye,  for  it  "  was  pleasant  to  the  eye,  and  fair 
to  look  upon  ;"  and  the  lust  of  the  mind,  the  pride  of 
knowledge,  for  it  was  "  a  tree  to  be  desired  to  make  one 
wise."  ^^  All  these  concur,  and  thus  falls  man  :  thus  grows 
the  "evil  heart  of  unbelief;"  and  God, — Father,  Son, 
and  Holy  Ghost, — gives  place  to  that  other  trinity,  the 
world,  the  flesh,  and  the  devil.  The  Father  is  superseded 
by  the  world :  creature  love  serves  now  instead  of  God's 
Love.  The  Son,  God's  Truth,  is  doubted,  and  at  once 
Christ's  opposite,  the  devil,  "who  abode  not  in  the  truth," 
must  be  trusted.  Then  the  Holy  Ghost  is  grieved  and 
assailed ;  and  in  His  place  the  flesh  or  self  is  glorified.*'^ 
In  this  order  does  the  evil  work,  as  then,  so  now,  in  every 
man ;  till  man  actually  believes  that  sin  is  blessedness : 
not  to  sin  and  do  as  he  will  is  now  considered  bondage. 
So  deceived  is  he,  that  he  thinks  the  evil  good,  and 
counts  self-pleasing  to  be  joy,  though  he  finds  no  peace 
in  it.i6 

"  Lev.   X.   1,2;   1  Chron.  xiii.  9,  flesh.     See  1  John  ii.  15,  16 ;  lii.  8  ; 

10  ;  2  Chron.   xxvi.   18-20  ;   1  Cor.  Gal.  v.  17. 

xi.  29.  '*  For  many  of  the  best  thoughts 

'*  Chap.  iii.  3.  in  this  section,  I  am  indebted  to  a 

15  The  New  Testament  is  full  of  paper,  entitled  "  Tho  Rejected  Man," 

these  contrasts  ;  tlie  Father  is  ever  being  No.  41  of  the  series,  "  Words 

set  against  the  world.  Christ  against  of  Truth." 

the  devil,  and  the  Spirit  against  the 


76  Adam^  or  Human  Nature, 


§  III.— The  Fruit  of  Man's  Way. 

But  what  are  the  real  fruits  of  this  way  ?  The  first  is  a 
bad  conscience  : — "  Their  eyes  were  opened,  and  they  knew 
that  they  were  naked."  ^  Then  under  a  sense  of  their  shame, 
they  seek  to  hide  it.  "  They  sewed  fig-leaves  together, 
and  made  themselves  aprons." 

Such  a  conscience,  such  an  "opening  of  the  eyes, 
though  it  may  precede  conversion  to  God,  is  not  conver- 
sion. It  is  not  even  one  of  the  good  things  that  survived 
the  fall.  It  was  acquired  in  the  fall,  and  in  itself  drives 
man  away  from  G-od,  and  only  proves  that  he  now  sees 
himself.  Man  cannot  bear  his  condition,  or  change  it ; 
therefore  he  hides  it.  But  hiding  it  is  not  repentance. 
Where  there  is  true  repentance,  there  is  ever  open  and 
unreserved  confession. 

So  they  made  for  themselves  "aprons,"  not  coats. 
"  Grod  made  them  coats  ;"  ^  but  they  were  content  to  hide 
so  much  only  of  their  nakedness  as  they  saw  before  them. 
God  covers  all  by  that  which  has  died.  But  as  long  as  the 
shame  alone  of  sin  is  upon  us,  we  shall  seek  to  hide  it, 
rather  than  to  find  atonement.  Some  creature  or  gift  of 
God  will  be  used,  to  keep  us  from  seeing  what  we  are,  and 
to  hide  us  from  our  own  eyes.  This  is  the  reason  why  men 
so  love  the  world,  because  the  utter  loss  of  outward  things 
would  shew  us  what  poor,  naked,  shameful,  restless,  aching 
souls  we  are ;  while  the  abundance  of  outward  things  in 
some  measure  hides  this  from  us,  and  keeps  us  from  the 
humiliating  perception  of  what  we  are.  Should  not  then 
our  shame  be  hid  ?     Surely.     God  would  have  it  covered, 

»  Chap.  iii.  7.  "  ^  chap.  iii.  21. 


PART  I.  Adam,  or  Human  NahiTe.  77 

but  with  that  wliicli,  while  it  covers,  is  also  a  witness  of 
our  true  state, — which  confesses  what  we  are,  and  that  sin 
has  brought  death,  though  almighty  grace  out  of  death 
brings  forth  righteousness. 

This  leads  to  a  further  fruit  of  sin.  "  They  hid  them- 
selves from  the  presence  of  the  Lord."^  God  has  now 
to  call  out  to  them,  "Where  art  thou?"  How  comes  it 
you  are  not  with  me  ?  Oh,  how  much  is  there  in  these 
words !  God  finds  His  creatures  hiding  from  Him.  He 
would  let  them  learn  the  position  into  which  they  have 
brought  themselves  by  disobedience.  Does  He  do  this  by 
reproaches  ?  He  simply  says, — Where  art  thou  ?  How 
comes  it  you  are  not  with  me  ?  Adam  had  his  excuse  at 
hand,  and  man's  excuse  is  yet  the  same. 

In  this  excuse  of  Adam's  we  may  see  a  yet  further  fruit 
of  disobedience.  Guilty  man  attempts  to  clear  himself  by 
throwing  blame  upon  some  other  one."*  The  righteous 
ever  justify  God ;  the  sinner's  great  mark  is  self-justifica- 
tion ;  accusing  God,  or  man,  or  Satan,  without  one  word  of 
self-renunciation.  And,  observe,  the  excuses  were  all  true, 
but  no  recognition  of  God's  claims  or  open  confession  of 
guilt  is  to  be  found  in  them.  God  asks, — How  comes  it 
you  are  not  with  me  ?  We  answer, — Because  some  creature 
has  beguiled  us  ;  which  is  true,  but  no  fit  answer  for  a 
sinner.  Nor  does  it  spring  from,  nor  produce,  a  good  con- 
science. And  truth  wjthout  a  good  conscience  will  not 
help  ;  rather  it  may  become  a  snare,  serving  to  root  us  in 
the  most  awful  self-deception.  Admitting  sin  is  not  con- 
fessing it.  Extorted  concession  is  not  confession.  But  if 
God  has  not  His  place,  all  spiritual  sense  is  gone.  That 
which  has  made  us  err  in  heart,  makes  us  err  in  under- 
standing also. 

3  Chap.  iii.  8.  *  Chap.  iii.  12,  13. 


78  Adam,  or  Human  Nature,  part  i. 

But  there  are  other  fruits  of  sin  more  external,  and 
having  to  do  with  man's  body  and  his  dwelling  place.  The 
earth  is  cursed,  and  lienceforth  sorrow  and  toil  are  to  be 
man's  due  portion,  until  he  return  to  the  dust  whence  he 
was  taken  :^  a  lot  which  seems  hard,  and  yet  is  mercy ; 
by  toil  to  draw  man  out  of  self,  and  then  by  death  to 
destroy  him  that  hath  the  power  of  death,  that  is  the  devil. 
But  on  this  I  need  not  enter  here.  This  part  of  man's  lot 
has  ample  illustration  everywhere. 

One  consequence  of  sin  remains,  characteristic  of  the  lot 
of  man  as  man,  namely,  exclusion  from  paradise.  Fallen 
man  is  driven  out,  lest  as  fallen  he  eat  and  live  for  ever.^ 
This,  too,  is  love.  Old  Adam  is  shut  out,  but  the  Seed 
can  enter  through  the  flaming  sword  and  past  the  che- 
rubim. The  Head  first  passed,  and  then  the  members  ; 
and  though  man  as  man,  that  is  the  first  Adam,  without 
sore  peril  may  not  enter  into  that  from  whence  God  has 
excluded  him,  yet  for  man  in  Christ,  the  Second  Man,  the 
way  is  open,  and  we  are  invited  thitherward.^  Paul  was 
caught  up,  how  he  could  not  tell,  whether  in  the  body  or 
out  of  it,  into  paradise ;  ^  and  John,  and  others  too,  have 
passed  that  sword,  which  turns  every  way  to  shut  out  old 
Adam.  For  saints  the  way  is  open  yet.  But  for  man  as 
man  to  seek  by  magic  arts,  as  many  have  sought,  without 
God's  truth  and  love,  in  selfhood  to  enter  into  paradise,  to 
hold  communion  with  the  spirit^  there,  from  which  as 
fallen  God  in  mercy  has  excluded  them,  only  tends  to 
make  men  into  devils ;  for  fallen  man  deceived  and  now 
akin  to  evil,  by  laws  he  little  knows  of,  will  come  into 
contact  with  his  like,  even  with  evil,  and  by  it  will  be  yet 
more  deceived,  even  while  he  thinks  an  angel  of  light  is 

»  Chap.  iii.  16-19.  '  Eev.  ii.  7. 

«  Chap.  iii.  22-24.  «  2  Cor.  xii.  3,  4. 


PART  I.  Adam,  or  Human  Nature,  79 

teaching  him.  To  man,  tlierefore,  as  man,  the  way  is 
closed.  Paradise  suits  him  not ;  therefore  he  may  not 
enter  there.  But,  instead,  at  the  gate  are  forms  of  the 
Divine,  cherubim,  veiling  and  yet  revealing  God's  glory  ; 
"  figures  of  the  true,"  such  as  fallen  man  can  bear,  instead 
of  purely  spiritual  communications,  serving  as  a  veil  for 
heavenly  things,  and  yet,  like  the  veils  of  the  tabernacle, 
which  were  covered  with  cherubims,^  in  and  by  the  veil 
itself  revealing  heavenly  things.  Israel;  therefore,  is  for- 
bidden to  hold  any  unlawful  intercourse  with  the  spiritual 
world  by  means  of  "  enchanters,  witches,  charmers,  con- 
suiters  with  familiar  spirits,  wizards,  or  necromancers,"  as 
the  nations  of  Canaan  had  done,  because  the  Lord  would 
speak  to  them  by  a  Man,  a  Prophet  like  unto  Moses.^^ 
Such  is  God's  provision  for  fallen  man, — forms  of  truth  for 
those  unfit  for  spiritual  things  ;  not  leaving  the  creature  in 
the  spiritual  world  to  an  intercourse  with  spirits,  for  which, 
as  fallen,  it  is  incompetent ;  but  giving,  instead,  a  human 
form,  (the  cherubim  had  "the  likeness  of  a  man,"^^)  by 
the  mystery  of  the  Incarnation  in  all  its  forms  to  teach  us 
in  the  flesh  such  things  as  man  can  profit  by,  and  yet 
ordained  to  shew  us  higher  things,  and  to  be  the  door  to 
open,  even  while  it  shuts,  paradise ;  by  that  very  door 

'  Exod.  xxvi.  31,  and  xxxvi.  25.  evangelium,    quod    in    uno    Spiritu 

'"  See   the  context,  Deut.   xviii.  coutinetur.     Quemadmodum  et  Da- 

9-19.  vid    postulans    ejus   adventum   ait, 

"  See  Ezek.  i.  5,  and  x.  15.     The  '  Qui  sedes  super  cherubim  appare,' 

application  of  these  cherubic  forms,  etenim    cherubim    quadriformia   et 

the  lion,  the  ox,  the  man,  and  the  formse  ipsorum  imagines  sunt  dispo- 

eagle,  to  the  four  Gospels,  or  rather  sitionis  Filii  Dei." — Adv.  Hcer.  1.  iii. 

to  the  four  views  of  Christ  which  c.  11.  Ambrose  says,  "  Plerique  pu- 

they  respectively  set  forth,  is  well  tant    ipsura   Dominum  nostrum   in 

known.    Irenaeus,  in  the  second  cen-  quatuor  evangelii  libris  quatuor  for- 

tury,  writes  thus  :  "  Qui  est  omnium  mis  animalium  figurari,  quod  idem 

artifex  Verbum,  qui  sedet  super  che-  homo,  idem  leo,  idem  vitulus,  idem 

rubim,  et  continet  omnia,  declaratus  aquila,    esse   comprobatur,"    &c.  — 

hominibus,  dedit  nobis  quadriforme  Prolog,  in  Luc.  §  8. 


80  -4  Jam,  or  Human  Nature.  part  i. 

teaching  man  how  to  pass  it,  through  the  fiery  sword  and 
past  the  cherubim.  For  if  we  enter,  we  must  yet  pass  the 
figures  and  the  sword  to  that  which  is  within.  Any  coming 
into  heavenly  places  is  through  this  narrow  gate.  If  I  do 
but  die  to  my  own  righteousness,  and  seek  to  come  into 
that  rest  and  joy  which  is  by  faith,  the  flaming  sword  at 
once  meets  me.  What  pains  has  even  this  amount  of 
dying  and  entering  cost  many !  Much  more,  if  faith  turn 
to  experience,  shall  we  find  how  sharp  that  sword  is.  Mere 
flesh  cannot  pass  it ;  but  it  may  be  passed,  and  must  be 
passed,  if  we  would  enter  paradise.  And  awful  as  it  ap- 
pears, by  it  is  cut  off  much  of  tliat  which  is  our  sorrow 
here. 


§  IV. — The  Remedy  for  Man. 

Such  is  man, — such  is  his  way,  such  are  its  fruits.  Now 
let  us  see  the  remedy.  This  too  has  stages,  all  of  Grod  ; 
first  a  Call,  then  a  Promise,  then  a  Gift,  from  Him. 

First  comes  a  Call,  a  voice  which  will  be  heard,  to  con- 
vince man  of  his  state,  saying,  "  Where  art  thou  ? "  ^  A 
voice  which  may  sound  in  different  ways,  but  which  in  all 
is  crying  to  draw  man  back  again  ;  at  first  only  convicting 
of  sin,  yet  by  this  very  conviction  laying  the  foundation 
for  man's  recovery;  leading  man  to  come  to  himself 
before  it  is  too  late,  that  he  may  come  to  his  Father,  and 
from  Him  receive  another  life ;  and  asking,  though  man 
oft  turns  a  deaf  ear,  why  we  are  not  with  Him,  who  still 
loves  and  yearns  over  us. 

Then  comes  a  Promise,  full  of  grace  and  truth,  touching 
the  woman's  Seed  ;  ^  a  promise  not  to  old  Adam,  for  the  old 

'  Chap.  iii.  9.  2  ci^ap.  iii.  15. 


to 


PART  I.  Adam,  or  Human  Nature,  81 

man  is  fallen,  and  must  pay  the  penalty : — no  reprieve  is 
^iven  to  the  flesh  :  the  cross  which  saves  us  is  Adam's  con- 
demnation : — but  a  promise  to  the  Seed  or  New  Man, 
who  shall  be  born,  in  and  by  whom  man  shall  regain  para- 
dise. And  as  the  promise  is  not  to  Adam,  so,  strictly 
speaking,  there  is  now  no  trial  of  him.  What  Adam  is,  has 
been  already  proved.  Blessed  with  every  gift,  through 
self  he  spoils  all.  Man  therefore  must  die,  but  in  the 
Son  of  Man  man's  line  is  restored  and  raised  up  again. 
The  fall  of  man,  like  the  fall  of  the  year,  by  God's  almighty 
love  and  wisdom  opens  the  door  for  broader  and  richer 
seed-times.  The  very  grave  becomes  the  cradle  of  life, 
and  death  the  way  to  resurrection.  The  new  man  springs 
out  of  the  old,  and  from  its  grave,  as  a  fair  flower 
in  spring  out  of  the  dark  earth.  For  the  Son  of  Man  is 
indeed  true  man,  though  every  man  is  not  a  son  of  man.^ 
In  the  Son  or  Seed  the  curse  is  overcome.  All  that  rose  up 
in  man  falls  in  and  by  the  Son  of  Man ;  and  all  that  fell 
in  man  is  raised  again  in  the  Son  of  Man,  the  Seed,  the 
heavenly  man.  The  promise  cannot  fail  to  this  Seed. 
Unlike  the  first  covenant,  which,  being  of  law,  needed  two 


'  Man  and  the  Son  of  Man  are  homo,  sed  non  filius  hominis.     Qu:i- 

not  the  same.     Adam,  for  instance,  propter   hinc  jam    licet    adtendere 

vas  man,  but  not  the  son  of  man.  atque   discernere,  qnid  hoc  in  loco 

The  son  of  man  is  the  new  man,  which  inter  hominem  et  filium  hominis  dis- 

grows  by  grace  out  of  the  old  man.  tet:  nt  qui  portant  imaginem  terreni 

So  David  says  :  "  What  is  man  that  hominis,  qui  non  est  filius  hominis, 

thou  art  mindful  of  him,  or  the  son  hominum  nomine  significentur  ;  qui 

of    man  that   thou  visitest  him?"  autem   portant    imaginem    ccelestis 

Again,  "  Thou  preservest  man  and  hominis,  filii  hominum  potius  appel- 

beast,  but  the  sons  of  men  put  their  lentur.     lUe  enim  et  vetus  homo  di- 

trust   under    the     shadow    of   thy  citnr ;  iste  autem  novus.     Sed  novus 

wings." — Psalm  viii.  4,  and  xxxvi.  ex  vetere  nascitur,  quoniam  spiritalis 

7.     Augustine  speaks  much  of  this  regeneratio  mutatione  vitie  terrenae 

difference  :    "  Omnis   filius  hominis  iiichoaiur,  et  ideo  iste  filius  hominis 

homo:  non  omnis  homo  filius  homi-  nuncupatur." — Enar.  in  Psalm,  viii. 

nis   possit  intelligi.     Adam  quippe  §  10. 


82  Adam,  or  Human  Xature,  part  t. 

parties,  the  better  covenant  needs  but  one,  for  it  is  a  pro- 
mise, and  is  fulfilled  by  the  Promiser.  Henceforth  blessing- 
stands  not  on  a  creature's  will,  but  on  deeper,  safer  ground, 
even  the  Lord's  will.  "  Thou  shalt "  now  gives  place  to 
"  I  will."  If  we  are  heirs,  it  is  "  according  to  the  pro- 
mise."" 

Nor  is  the  promise  all.  God  adds  a  Gift : — "  The  Lord 
God  made  them  coats  of  skins  and  clothed  them,"^  a 
clothing  indeed  of  humiliation,  and  like  the  cross,  which 
it  foreshadowed,  a  seal  of  death  and  condemnation, — a 
covering  fit  rather  for  beasts  than  men,  and  like  the 
badger's  skin,  appointed  for  the  tabernacle,^  telling  by  its 
very  form  that  man  is  now  in  the  wilderness  ;  but  which 
yet  fulfils  its  purpose  for  a  season,  till  man  in  resurrection 
shall  be  once  more  clothed  upon  with  his  own  proper 
glory.  Again  therefore  God  works,  for  sin  had  broken 
His  rest ;  working,  as  ever,  to  restore  blessedness ;  to 
cover  not  with  fig-leave  screens  only  that  part  of  our 
nakedness  which  is  before  each  of  us  ;  but  to  give  us, 
upon  us,  in  token  of  our  state, — for  the  skins  spoke  of 
death,  and  so  confessed  trespass, — a  covering  which,  while 
it  puts  us  in  our  place,  as  sinful  creatures,  yet  shelters  us.'^ 

Praise  the  Lord  from  the  earth,  ye  dragons,  and  all 
deeps  ;  fire  and  hail ;  snow  and  vapours  ;  stormy  wind  ful- 
filling His  word  ;  mountains,  and  all  hills  ;  fruitful  trees, 
and  all  cedars  ;  beasts,  and  all  cattle ;  creeping  things,  and 

*  Gal.  iii.  29.  of  skins  as  representing  our  present 

*  Chap.  iii.  21.  fallen  body   of  humiliation,  in  the 

*  Exod.  xxvi.  14.  likeness  of  which  Christ  died,  and 
^  The  Fathers  in  the  coat  of  skins  which  must  die  ;   but  which  both  by 

all  see  the  cross.    Nor  is  it  any  con-  its  death  and  life  serves  us  while 

tradiction  to  thisviewthat  Augustine  we   are    fallen.      Here     again  we 

with  some  others,  {A7fff.  de  Gen.  c.  touch   on  things  which  are  all  but 

Manich.  ii.  41,  and  again  Enar.  in  unspeakable. 
Psalm,  ciii.  2.)  takes  this  same  coat 


PART  t.  Adam,  or  Human  Nature.  83 

flying-  fowl ;  kings  of  the  earth,  and  all  people  ;  princes, 
and  all  judges  of  the  earth  ;  both  young  men,  and  maidens  ; 
old  men,  and  children ;  let  them  praise  the  name  of  the 
Lord  ;  for  His  name  alone  is  excellent ;  His  glory  is  above 
the  earth  and  heaven. 

There  is  yet  another  view  of  man,  which  gives  us  the 
dispensational  fulfilment  of  the  same  history.  In  this 
view  Christ  and  the  Church  appear.  He  is  "  tlie  Man," 
who  "  left  father  and  mother  and  was  joined  to  His  wife." 
While  He  slept,  she  was  made  out  of  Him ;  and  they  two 
became  one  flesh. ^  This  is  "  the  woman,  which  is  of  the 
]Man,"  and  this  is  "the  Man  who  is  also  by  the  woman."^ 
For  Christ  is  both  the  woman's  Seed  and  Lord :  the  "  Man 
who  was  not  deceived,"'^  but  who  by  the  woman  and  for 
her  came  under  judgment.  And  in  this  view  the  expres- 
sion here  used  as  to  the  formation  of  the  woman  shadows 
forth  a  mystery.  For  we  read  "  He  huilded  a  woman  ;"*^ 
and  of  the  Church  it  is  often  said,  that  she  is  "  builded." 
"  All  the  building  fitly  framed  together  groweth  unto  a 
holy  temple  in  the  Lord ;  in  whom  ye  also  are  builded 
together  for  an  habitation  of  God  through  the  Spirit."  ^=^ 

*  Eph.  V.  31,  32,     "  Viro  dormi-  facta   est   ecclesia,"   &c.     Enar.   in 

ente.  Eva  facta  est;  moriente  Christo,  Psalm,  cxxvi.  (A'.  V.  1 27,)  §  7.     This 

ecclesia   facta  est :   et  ilia  de  latere  interpretation  is  common  to  all  the 

viri,  ciim  eosta  detracta  est ;  et  ista  Fathers, 

de  latere  viri,  quando  latus  lancea  ^  1  Cor.  xi.  12. 

percussum  est,  et  sacramenta  pro-  '^  1  Tim.  ii.  14. 

flnxerunt."— ^2/^.  in  Psalm,  cxxvii.  "  Chap.  ii.    22.      Margin,    Heb. 

{E.  V.  128,)  §  11.     "Quando  dor-  p>.     '*  Non    solum  de   costa  Adam 

mivit    in   cruce     signum   gestabat,  in  typum  ecclesise  semel  sedificavit 

immo   implebat  quod    significatura  Evam.sed  quotidi^credentesetmem- 

est   in   Adam:    quia  cum  dormiret  bra  corporis  sui  sedificat,  et  de  terris 

Adam,  eosta  illi  detracta,  est,  et  Eva  ad  coelum  \Q\d,t"— Huron,  in  Amos 

facta  est.     Sic  et  Domino  cum  dor-  ix.  6. 

mi  ret  in  cruce,  latus  ejus  percussum  '^  Eph.  ii.  21,  22. 
est,  et  sacramenta  proHuxerunt,  unde 

G  2 


84  A.dam,  or  Human  Nature.  part  i. 

So  gifts  are  "  for  the  building  of  the  body  of  Christ  :"^^ 
a  building  which  grows  without  sound  of  axe  or  hammer. 
Without  it  the  Man  is  not  perfect :  the  woman  is  "  the 
filling  up  of  Him  that  filleth  all  in  all.''^^  Such  is  the 
Church  in  its  relation  to  Christ :  one  flesh,  one  life,  one 
spirit,  with  Him  ;  bearing  His  upright  form,  made  like  to 
Him,  to  be  an  imitator  of  Grod,  with  a  nature  more  than 
animal, — for  "  among  the  beasts  there  was  no  help-meet 
for  Adam,"^^  nor  can  His  Bride  "  bear  the  mark  or  number 
of  the  beast."  •^  For  she  is  one,  pure,  holy  Church  ;  a 
body  of  many  members,  not  united  by  likeness  of  outward 
form, — for  the  eye  is  unlike  the  hand  and  foot,  and  some 
are  outward  and  seen,  and  some  are  unseen, — but  linked 
together  by  the  bond  of  common  life,  each  in  its  place 
and  measure  completing  the  body,  which  is  one  Church, 
one  "  Mother  of  all  living,"  the  Bride,  all  whose  members 
are  encircled  in  the  divine  arms,  and  included  in  the 
divine  love,  which,  because  it  is  divine  and  eternal  an(i 
almighty,  has  breadth  and  length  and  depth  and  height 
enough  to  hold  them  all.  This  is  the  Church,  the  woman 
whose  "power  is  on  her  Head,"  and  whose  Head  and 
Lord  is  "the  image  and  glory  of  God,"^^  formed  in  the 
earth  to  rule  all  beasts  and  creatures,  and  to  have  "  all 
things  put  in  subjection  under  His  feet."*®  This  is  indeed 
"  a  great  mystery,"  when  seen  as  "  concerning  Christ  and 
the  Church  ;  *'  *^  and  leads  to  depths  where  fallen  creatures 
cannot  follow,  for  "no  man  knoweth  the  Son  but  the 
Father."  ^^  But  this  we  know,  that  in  Him  we  have  life  ; 
and  what  we  know  not  now,  we  shall  know  hereafter. 

'3  Eph.  iv,  12,  els  oIkoSoix^ju,  k.t.\.  "  1  Cor.  xi.  7, 10. 

•♦  Eph.  i.  23.  "»  Heb.  ii.  8. 

»^  Chap.  ii.  20.  "  Eph,  v.  32. 

"  Ely.  xiii.  17.  20  jyi^tt.  xi.  27. 


PAKT   11. 


CAIN    AND    ABEL, 

OR 

THE    CARNAL    AND    SPIRITUAL    MIND. 
(chapters  IV.  V.) 


"  That  is  not  first  which  is  spiritual,  but  that  which  is  natural ;  and  afterwards  that 
which  is  spiritual."—!  COR.  xy.  46. 

"  The  flesh  lusteth  against  the  spirit."— Gal.  v.  17. 


CAIN  AND  ABEL, 

OB 

THE  CAENAL  AND  SPIRITUAL  MIND. 

(chapters  IV.  V.) 


Adam  did  not  live  very  long,  before  two  other  forms  of  life 
might  be  perceived  proceeding  from  him.  In  these,  the  sons 
of  old  Adam,  we  have  the  first  and  second  births  of  human 
nature,  those  forms  of  life,  both  carnal  and  spiritual,  which 
by  nature  or  grace  grow  out  of  the  old  man  in  each  of  us. 
And  very  different  are  these  forms,  though,  like  chaff  and 
wheat,  they  spring  both  out  of  one  root.  Their  order 
never  changes.  That  is  not  first  which  is  spiritual,  but 
that  which  is  natural.  Age  after  age  it  is  the  same,  within, 
or  without,  or  in  the  dispensations.  The  outcome  of  Adam 
varies  not.  Some  forms  of  life  there  are,  which  are  "  of 
old  ordained  to  condemnation."^  These  are  the  wild 
natural  fruits  ;  and,  the  root  being  known,  its  fruit  is  fore- 
seen as  surely  as  that  brambles  will  only  bear  brambles. 
But  besides  these  there  are  other  forms  of  life,  springing 
out  of  man,  the  fruits  of  "  the  engrafted  word,"^  which  are 
predestined  to  glory.  Each  of  these  I  would  now  trace, 
first  within,  and  then  more  outwardly.     The  tale  is  one  on 

'  Jude  4.  2  James  i.  21. 


88  Cain  and  Abel,  or  part  n. 

every   platform.     The    outward    fulfilments  are    Lut  the 
manifestations  that  such  or  such  a  life  prevails  within. 


§  I. — The  First  and  Second  Birth. 

We  have  then  here  in  Adam's  sons,  (that  is,  if  we  trace 
the  story  in  its  inward  application,)  the  ways  and  works  of 
the  carnal  and  spiritual  mind,  which  spring  from  the  con- 
junction of  the  understanding  and  will,  the  inward  man 
and  woman. ^  That  is  not  first  which  is  spiritual,  but  that 
which  is  natural ;  and  afterwards  that  which  is  spiritual.^ 
What  is  first  developed  out  of  man  is  carnal, — that 
"  carnal  mind,  {(jypoprjfjua  aapKos,)  which  is  enmity  against 
God ;  which  is  not  subject  to  the  law  of  Grod,  neither 
indeed  can  be."^  This  is  Cain.  But  there  is  a  second 
birth  ;  another  life  is  born,  which  by  grace  springs  out  of 
the  same  old  Adam;  and  this  second  birth,  this  "spiritual 
mind,"  {(fypovrjfia  irvsv^aros,)  is  Abel,  who  so  lives  that  he 
obtains  witness  of  Grod  that  he  is  righteous.  Long  ere 
Adam  dies, — and  he  must  die  in  us,  before  the  world  of 
blessing  rises  beyond  the  flood  of  waters, — long  ere  we 

*  The  Ordinary  Gloss  here  is  as  Ordin.  iv  loco.  Ambrose  adds:  "  Et 

follows:   "  Adam  vero  cognovit uxo-  sicut  fceminis  dedit  vulvam  natura. 

rem  suam.     Hie  agitur  de  prolifica-  in  qua  uniuscujusque  animantis  ge- 

tione,  per  quam  intelligitur  operatic  neratio   formatur,   ita   est   quaedam 

humana,  ad  quam  conveniunt  vir  et  virtus   animae,    quae   velut   quodam 

mulier,  id  est,  ratio  et  pars  sensitiva.  vulvae  genitalis  secreto  cogitationum 

Haec  operatio  producitur  a  rafione  nostrarumsusciperefcemina,  concep- 

et  parte  sensitiva  ....  operatio  mala,  tus  fovere,  partus  solet  edere.  Neque 

per   Cain   significata  :     Abel  autem  enim  aliter  diceret  Esaias,  '  In  utero 

operatio  bona.    Abel  enim  Hebraic^  accepimus,  etparturivimusspiritura,' 

dicitur   7iri.  quod  est  vapor,  cujus  nisi  vulvam  animae  novisset,"  &e. — 

propriumest  ascendere  sursum,  sicut  De  Cain  et  Abel,  1.  i.  c.  10,  §  47. 
operatio  bona  tendit  ad  Deum.   Cain  ^  i  Cor.  xv.  46. 

autemaDeomaledicitur,  quia  malum  ^  Eom.  viii.  7. 

opus  a   Deo  punitur,"    &c. —  Gloss. 


TART  11.  The  Carnal  and  Spiritual  Mind.  89 

know  the  risen  life,  we  may  perceive  the  workings  of  these 
two  minds,  the  flesh  and  the  spirit,  striving  together  in  us  : 
the  carnal  seed,  the  firstborn,  lusting  against  the  spirit ; 
while  the  spiritual  mind,  by  its  desires  to  please  God, 
seems  but  to  raise  the  flesh  to  greater  acts  of  carnal  oppo- 
sition."* 

The  workings  of  these  two  minds  are  shewn  out  here. 
The  carnal  mind,  like  Cain,  ignoring  sin  and  the  fall,  is 
busy  to  improve  the  fallen  creature  ;  offering  the  fruit  and 
cultivation  of  the  cursed  earth  to  Grod,  as  though  such 
things  could  please  Him;  while  the  other,  that  is  the 
spirit,  confessing  sin,  by  a  sacrifice  which  involves,  not  the 
improvement  of  the  earth,  but  the  death  and  suffering  of 
the  creature,  confesses  death  and  yet  looks  for  help  in  God, 
trusting  His  love  and  truth  to  meet  us  in  our  helplessness. 
To  Cain  it  is  quite  natural  to  be  out  of  paradise.  The 
world  never  strikes  him  as  being  anything  but  what  it 
should  be.  Abel's  eye  cannot  but  see  that  sin  is  in  the 
world,  and  his  religion  is  an  open  confession  of  death, 
though  also  of  atonement  through  death.  In  both  the 
worship  is  offered  "to  the  Lord;"^  for  the  flesh  can  be 
sincere  in  its  religion,  and  yet  mistake  grievously.  Cain, 
as  much  as  Abel,  sought  acceptance  ;  but  his  desire  is  wit- 
nessed in  the  form  of  his  oblation.  The  flesh  seeks  to  be 
accepted  as  it  is ;  not  to  be  changed  from  what  it  is  by 
dying  to  its  selfhood ;  but  to  be  accepted,  and  yet  remain 

*  "  Illud  igitur  quod  inter  Cain  et  vit    sententiam.    .   .   .   Et    ideo   in 

Abel  exortum  est,  inter  duas  civi-  nobis  ant^   nascitur   Cain,  seipsum 

tates,   Dei  et   hominum,  inimicitias  praeferens :    postea  Abel  generatur, 

demonstravit.      Et   in   uno   quippe  in  quo  fit  reverentia  divinitatis.  .    . 

homine  '  caro  concupiscit  ad  versus  Has  duas  sectasanima  una  parturit," 

spiritum,    et  spiritus  adversus  car-  &e. — Avibros.  de  Cain   et  Abel,  1.  i. 

nem,'"  &c. — Aiig.   de  Civitat.  1.  xv.  c.  1,  §  4,  and  c.  3,  §  10. 

c.  5.    "  Adjecit,  inquit,  parere  Abel,  *  Chap.  iv.  3. 
hoc  est  meliorem  Eva  ex  se  genera- 


90  Cain  and  Abel,  or  part  n. 

the  same  old  Cain  :  and  with  a  true  and  holy  God  this  is 
impossible.  Therefore  the  flesh  is  angry  with  the  spirit, 
and  rises,  and  overcomes,  and  for  a  season  quenches  it. 
But  God  raises  it  up  again  in  Seth,  that  other  seed,  "  which 
God  appointed  instead  of  Abel."  ^  Thenceforth  Cain,  that 
is  the  flesh,  is  "  cursed  ;"  '^  a  judgment  which  was  not  pro- 
nounced on  old  Adam  ;  for  man  as  man,  though  fallen 
under  death,  and  with  the  earth  cursed  for  his  sake,  is  not 
directly  cursed.  But  Cain  is  cursed  : — "  Cursed  art  thou 
from  the  earth  : "  even  as  the  carnal  mind  is  cursed  which 
lusts  against  the  spirit. 

Then  come  the  fruits  of  these  two  lives,  for  they  too, 
each  in  their  own  way,  must  further  develope  themselves. 
Each  bears  its  proper  fruit  in  us,  in  an  order  and  succes- 
sion which  is  invariable.  The  names  of  the  seed  describe 
the  progress  of  each,  but  their  acts  speak  even  more 
plainly.  The  one,  the  carnal  mind,  "  goes  out  from  the 
presence  of  the  Lord,"^  and  busies  itself  with  *' cities,"  and 
with  "  works  in  brass  and  iron  ; "  building  on  the  earth, 
instructing  artificers  in  varied  works  in  brass  and  iron, 
establishing  itself  in  what  it  is  and  has,  instead  of  dying 
to  what  it  is,  that  it  may  reach  better  things  ;  while  the 
other  life,  that  of  the  spirit,  finds  its  rest  in  God,  and 
suffers  and  dies  in  hope  of  resurrection  ;  one  form  of  life 
after  another  passing  away  and  dying  out,  to  be  replaced 
by  still  better  thoughts  and  affections.  "  And  he  died," 
never  noted  throughout  Cain's  line,  (for  the  flesh  hates  to 
think  of  such  a  change  as  is  implied  in  dying,)  is  the 
understood  portion  of  all  Seth's  line,  save  of  him  who  was 
not,  for  God  took  him.^     And  the  metals  in  which  Cain's 


«  Chap.  iv.  25.  •  Chap.  iv.  16. 

'   Chap.  iv.  11.  »  Chap.  v.  8,  11,  14,  17,  &c. 


PART  II,  The  Carnal  and  Spiritual  Mind.  91 

seed  are  workers,  shew  in  figure  the  sort  of  truths  with 
which  the  carnal  mind  is  occupied.  For  the  metals  all 
figure  truths  ;  gold  and  silver,  those  which  are  more  pre- 
cious and  spiritual  ;  brass  and  iron,  those  of  an  inferior 
class,  connected  with  the  outward  world,  and  merely 
natural  things.  In  this  hard  world,  iron  is  most  useful. 
Cain's  seed  therefore  prefer  it  to  the  gold  or  silver 
which  may  be  used  in  God's  tabernacle.  Nevertheless,  the 
Lord,  foreseeing  better  days,  has  said,  "  For  brass  I  will 
bring  gold,  and  for  iron  silver,  and  for  wood  brass  ; "  ^^  fore- 
telling an  increase  and  advance  of  truth  in  the  last  days. 
It  is  noteworthy,  too,  that  the  lives  before  the  flood  in 
each  of  these  lines  are  of  a  length  never  known  after  it. 
So  the  forms  of  life,  wliich  succeed  each  other  in  us  before 
we  have  been  brought  to  know  regeneration,  are  mucli 
longer  in  coming  to  their  end,  than  those  which  we  know 
after  we  have  passed  the  mystic  waters.  But  long  as  these 
first  lives  are,  they  all  die  out,  and  of  the  fleshly  seed  not 
one  survives  the  first  world.  The  other  seed  is  carried 
through  the  flood  :  the  life  which  grows  out  of  the  spiritual 
mind,  not  only  is  not  destroyed,  but  is  much  strengthened 
by  that  judgment.  But  the  carnal  mind  never  reaches 
the  new  earth,  where  the  rainbow  is  set  as  a  token  of  the 
covenant. 


^''  Isa.  Ix.  17.     Compare  also  the  veroaurum,  nisisapientiamappellat, 

"  nations  ruled  with  a  rod  of  iron,"  de  quadicitur,  '  Thesaurus  desidera- 

(Rev.    xii.    5,    xix.    15,)    and    the  bilis  in  ore   sapientis  est;'  quae  et 

"golden  mercy-seat"  for  redeemed  rect^auriappellationesignatur, quia 

Israel.    (Heb.  ix.  4,  &e.)     See,  too,  sicut  auro  temporalia,  ita  sapientia 

what  is  said  of  the  "  river  Pison,  bona   aeterna  mercantur  .  .  .  Quid 

which  compasseth  the  land  of  Havi-  etiam  per  argentum  nisi  divina  elo- 

lah,    where  there  is  gold,    and    the  quia  figurantur,  de  quibus  dicitur, 

gold  of  that  land  is  good."  (Gen.  ii.  '  Eloquia  Domini  argentum  igne  ex- 

11,12.)      Gregory   the   Great  thus  aminatum,' "  &c. —  Mural,    in   Job. 

explains     these    figures:  —  "Quid  1.  iv.  c.  31,  §  61. 


92  Cain  ami  Abel,  or  part  it. 

If  we  look  further  at  the  names  in  these  two  lines, — for 
the  names  in  Scripture  ever  denote  character, — we  shall 
learn  yet  more  of  the  different  forms  of  life,  which  succeed 
each  other  in  us,  both  in  the  flesh  and  in  the  spirit.  For 
flesh  and  spirit,  though  in  substance  unchanged,  take  fresh 
forms  at  different  stages.  A  life  of  faith,  or  of  sonship,  or 
service,  are  all  at  root  the  same  elect  spirit ;  but  this  one 
spirit  shews  itself  in  different  forms,  according  to  the 
varying  degrees  of  its  development ;  as  the  self-same  tree 
or  flower  looks  different  at  different  stages  of  its  growth. 
These  different  forms,  which  succeed  each  other,  are  here 
represented  to  us  by  different  men,  each  of  whom  figures 
one  stage  or  form  of  the  inward  life.  Cain  means  a  pos- 
sessio7i,^^  a  name  pointing,  as  his  life,  to  hopes  fixed  on 
earthly  things.  Abel,  that  is  a  vapour, ^^  speaks  of  soon 
passing  hence,  and  of  mounting  up  into  another  higher 
atmosphere.  The  names  of  this  line,  as  raised  up  in  Seth, 
tell  all  the  different  parts  of  the  same  mystery.  We  first 
have  Seth,  that  is  replaced;  then  Enos,  that  is  infirm 
man ;  then  Cainan,  that  is  lamentation ;  then  Mahalaleel, 
that  is  praising  God.  After  this  comes  Jared,  that  is, 
strong,  or  commanding  ;  then  Enoch,  that  is  dedication ; 
tlien  Methuselah,  that  is  the  spoiling  of  death;  then 
Lamech,  that  is  humbled ;  then  Noah,  quietness.  Thus 
goes  this  life.  Instead  of  Adam  three  is  a  life  replaced 
in  a  state  to  serve  Grod.  Then  comes  the  sense  of  wretched 
tveakness ;  then  lamentation  for  this  ;  then  praise  and 
thanksgiving ;   after  which  comes  strength  to  command 

*'  Heb.    J»p.  "  Every  man   living   is  vanity,"  or 

'*  Heb.  73n,  a  vapour,  or  vanity,  Abel.    Every  living  man  is  Abel.  He 

So  the  Preacher  says  in  Ecclesiastes,  who  saves  his  life  shall  lose  it ;  and 

'•Vanity  of  vanities,  all  is  vanity."  he  who  loses,  saves  it.     See  note  1, 

^3n  ?D  D^73n  *?2n ;   and,  again,  p.  88. 


pARt  11.  The  Carnal  and  Spiritual  Mind. 


93 


and  overcome ;  then  a  life  of  real  dedication ;  then  the 
spoiling  of  death;  then  true  humiliation;  and  then  a 
life  of  rest^  which  passes  from  the  world  of  the  curse  to 
that  beyond  the  deep  waters.^^  Such  was  the  course; 
such  is  it  now.  I  need  not  trace  Cain's  line,  though  there 
too  the  names  are  significant.  But  I  note  that  in  Cain's 
seed  we  find  an  Enoch,  though  at  a  much  earlier  stage 
than  in  the  other  line  ;  while  in  both,  the  last  but  one  is 
Lamech,  that  is  the  humbled  one,  or  humiliation.  For 
the  flesh  professes  soon  to  reach  that  dedication,  (Enoch  is 
dedication,)  which  the  spiritual  seed  is  long  waiting  for ;  ^^ 
while  the  fact  that  in  both  seeds  a  stage  is  reached  which 


"  The  Ordinary  Gloss,  which  is 
but  a  summing  up  of  the  comments 
of  the  Fathers,  is  as  follows  here : — 
"Interpretatio  nominum  hujus  ge- 
nerationis  mysterium  signat.  Adam 
interpretatur  homo  vel  ruhra  terra  ; 
Seth,  posUio  vel  rtsurrtctio ;  Enos, 
homo  ;  Cainan,  lamentatio  ;  Mahala- 
lel,  laudans  Deum ;  Jared,  rohora- 
tus ;  Enoch,  dedicatio ;  Mathusalam, 
mortis  emissio  ;  Lamech,  humiliatus  ; 
Noe,  requies.  Procedeng  ergo,  homo 
de  terra,  resuryens  a  peccatis,  erit 
homo  deflens  peccata  pristina,  et  in- 
vnca7is  Deum ;  sicque  laudans  Deum, 
roboratus  Spiritu  Dei,  dedicatur  in 
vitim  aeternam.  Atque  victor  mortis, 
Deo  suhjectus,  requiem  possidet  sem- 
pitemam,  quam  significat  Noe,  qui 
requies  interpretatur.  Et  notandum 
quia  in  generatione  Seth  nulla  foe- 
mina  ponitur  nominatim,  sicut  in 
generatione  Cain :  justorum  enim 
est  omnia  viriliter  agere,  nihil  foe- 
mineum,  nihil  fragile  usurpare. 
Procedit  etiam  hsec  generatio  per 
denarium  usque  ad  Noe,  in  quo 
prgeceptorum  significatur  impletio, 
sicut  per  undcnariura  in  generatione 


Cain  transgressio.  In  generatione 
injustorum  primus  Enoch  ponitur, 
qui  dedicatio  interpretatur,  quia  re- 
probi  in  prsesente  vita  spei  suae  ra- 
dicem  figunt.  In  generatione  jus- 
torum Enoch  ab  Adam  Septimus 
ponitur,  quia  hie  manentem  civita- 
tem  non  quserunt,  sed  expectationera 
usque  in  finem  temporis  extendunt, 
quod  septeuaria  revolutione  termi- 
natur,  cum  aeternitas  octava  succes- 
serit ;  unde  iste  Enoch,  qui  ponitur 
Septimus,  translatus  est,"&c. — Gloss. 
Ord.  in  loco.  See  also  Aug.de  Civit. 
XV.  c.  17,  18. 

"  In  the  first  line,  Enoch  is  the  son 
of  Cain.  (Chap.  iv.  17.)  The  elect 
Enoch  comes  in  the  seventh  stage. 
(Chap.  V.  21,  and  .lude  14.)  "  In 
stirpe  Cain,  Enoch,  qui  dedica- 
tio interpretatur,  primus  nascitur: 
in  electorum  vero  progenie  Enoch 
Septimus  perhibetur.  Quia  vide- 
licet reprobi  in  hdc  vit4,  quge  ante 
est,  semetipsos  sedificando  dedicant. 
Electi  vero  aedificationis  suae  dedi- 
cationem  in  fine  temporis,  id  est  in 
septimo,  exspectant,"  &c. — Greg.  M. 
Moral,  in  Job.  1.  xvi.  c.  10,  §  15. 


94  Cam  and  Ahel,  or  part  n. 

is,  and  is  felt  to  be,  indeed  Lamech,  only  shews  how  the 
flesh,  as  well  as  the  spirit,  may  be  at  length  both  pooi^ 
and  humbled;  the  one  humiliation,  like  the  care  and 
sorrow  of  the  world,  only  to  bring  forth  a  worldly  pos- 
session which  runs  or  floivs  aivay ;  '^  the  other,  like  that 
godly  sorrow,  which  brings  forth  a  7'est  and  repentance 
never  to  be  repented  oV^ 

But  this  inward  view  of  the  two  seeds  will  not  be  seen 
by  all.  I  turn,  therefore,  to  the  outward  fulfilment  of  the 
same  history. 


§  II. — The  Carnal  and  the  Spiritual. 

In  this  view  Adam's  sons  represent  the  two  great  classes 
of  the  sons  of  men,  in  whom  respectively  the  flesh  and 
spirit  rule,  and  who,  by  the  preponderance  of  the  one  or 
of  the  other,  fall  under  one  or  other  of  those  two  great 
classes,  the  carnal  and  spiritual,  which  make  up  the  human 
family ;  who,  though  born  by  nature  from  the  same  womb, 
and  nursed  at  first  by  the  same  mother,  in  their  ways  and 
ends  are  most  distinct,  both  worshipping  indeed  the  same 
Grod,  but  very  differently  ;  the  one,  offering  Him  the  im- 
provement of  the  creature, — for  carnal  men  must  have  a 
religion  as  well  as  spiritual  men, — the  other,  accepting 
judgment  for  sin,  pouring  out  a  life  to  Him,  in  hope  of 
resurrection :  the  one,  ignoring  the  fact  of  the  curse,  and 
going  out  to  fill  the  earth  with  crimes,  and  arts,  and  ener- 
gies ;   the  other,  suffering  as  martyrs  here,  and  departing 


"  Lamech's  sons  (Cain's  Lamech)  Jabal   mean    "  that  vhick   runs  or 

■were   Tubal-cain,  Jubal,  and  Jabal,  flows  away."    The   other  Lamech's 

(Chap.  iv.  22.)     Tubal-cain    means  son  was  Noah,  or  "  ?-ts^." 

^'worldly    possession."      Jubal   and  '^  2  Cor.  vii.  10. 


The  Carnal  and  Spiritual  Mind.  95 


to  find,  what  they  had  not  liere,  a  home,  in  another  world. 
For  "by  faith  Abel  offered  unto  God."  ^  He  saw  the 
curse,  and  instead  of  hiding  from  himself  that  sin  and 
death  are  here,  he  makes  this  the  base  of  his  religion, 
looking  to  Grod  for  better  things  to  come.  And  his  seed 
offer  still  by  faith.  They  see  the  curse,  that  they  are  sinful 
creatures,  for  their  sin  cast  out  of  paradise.  But  the  death 
of  the  Lamb,  though  it  seals  the  judgment  on  sin,  pledges 
to  them  that  there  is  a  way  through  death  out  of  it. 
Therefore  they  are  content  to  give  up  their  lives.  Others 
may  seek  to  improve  self;  they  will  rather  die  to  self. 
Their  acceptance  is  not  in  self  improved,  but  in  deliverance 
out  of  self  by  the  cross,  through  a  Deliverer.  Hence  they 
take  willingly  the  sinner's  place ;  first  by  baptism  confessing 
death  in  them  ;  (for  baptism  is  burial,^  and  we  do  not  bury 
live  things,  but  dead  things ;)  and  then  living  a  life  of 
daily  death  in  hope  of  resurrection. 

Not  so  the  other  seed.  Cain's  line  are  all  for  cultivating 
the  ground,  that  is,  improving  the  fallen  creature.  When 
most  religious,  they  yet  spare  the  flesh.  They  like  what 
is  beautiful  in  religion;  they  can  appreciate  good  fruits. 
But  let  there  be  the  shedding  of  blood,  a  life  poured  out, 
such  self-mortification  is  with  them  rank  superstition; 
while  the  judgment  of  the  pride  of  reason  and  of  sense 
is  treason  against  Him  who  suffered  us  to  become  such 
creatures  as  we  now  are.  They  are  not,  they  feel,  in  Eden, 
but  in  a  world  where  sin  and  sorrow  reign  on  every  hand. 
Death  is  here  :  blink  it  they  cannot.  A  curse  is  working 
in  that  soil,  on  which  they  spend  so  much  labour.  But 
they  will  approach  God  as  though  no  sin  were  here ;  as  if 
in  soul  and  body  all  were  right  and  normal.     What  have 

'  Heb.  xi.  4.  2  Rom.  yi.  4 ;  Col.  ii.  12. 


96  Cain  and  Abel,  or  rAi?T-n., 

they  to  do  with  anything  so  horrid  as  the  cross?  No 
bloodshedding — no  ''  religion  of  the  shambles  " — for  such 
worshippers.  Hence  the  efforts  to  seem  other  than  they 
really  are.  Hence  the  wrath,  if  anything  open  their  eyes 
to  see  their  state  in  God's  sight.  Then  these  men,  who 
mock  at  the  blood  poured  out,  who  say  that  crosses  and 
mortifications  are  brutal  and  brutalizing,  will  not  scruple 
to  hate  a  brother  worshipper,  if  he  be  holier,  or  more 
accepted,  than  they  are  ;  like  their  father  Cain,  who  would 
not  offer  the  blood  of  the  Lamb,  but  could  stain  his  hands 
in  his  own  brother's  blood.  Surely  "  the  way  of  Cain  "* 
remains  ;  and  the  objectors  to  a  worship  by  blood  are  yet 
"  murderers ;  "'*  though,  like  Cain,  they  profess  not  to  be 
conscious  of  it. 

Is,  then,  the  improvement  of  the  creature  wrong  ?  Are 
good  fruits  not  acceptable  ?  On  the  contrary,  God  accepts 
them  as  a  meat  offering,  where  the  blood  ("  for  the  blood 
is  the  life,"^)  has  first  been  shed  in  a  burnt  offering.  For 
man's  duty  to  his  neighbour  (and  the  meat  offering  is  this) 
is  accepted,  if  God  first  has  His  portion.^  But  to  think  that 
these  fruits  can  alone  satisfy  God  is  just  Cain's  error,  and 
must  meet  with  reprobation.  God  will  accept  anything  He 
can — anything  which  proceeds  on  real  ground  ;  but  take  a 
place  which  does  not  belong  to  you,  then  God,  because  He 

^  Jude  11.  But   the  fruit  of  the    herb  and  of 

*  "  He  that  hateth  his  brother  is       the  tree  was  man's  allotted  portion; 
a  murderer." — 1  Jolin  iii.  15.  (Gen.  i.  29  ;)  as  such,  it  is  the  figure 

*  Lev.  xvii.  13,  14.  of  man's  claim,  or  of  "what  we  owe 
®  The  difference  of  the  burnt  of-       to  man.     What  we   OAve  to  God  or 

fering and  meatoffering  was  this  : —  to  man  is  respectively  our  duty  to 

a  life  was  offered  in  the  one,  fruits  either.     Thus,  in  the  burnt  offering, 

ill  the  other.    (See  Lev.  i.  ii.)    Life  the  surrender  of  a  life  figured  man's 

is  that  which  God  clMimed  as  His  duty  to  God  ;   while   fruits,  in   tlie 

portion  in  creation  ;  (Gen.  ix.  4  ;)  as  meat    offering,    represented    ninn's 

an  emblem,  therefore,  it  represents  duty  to  his  neighbour, 
what    the    creature    owes   to    God. 


PART  Ti.  The  Carnal  and  Spiritual  Mind.  97 

is  true,  cannot  meet  you  there  ;  for  He  deals  with  realities, 
and  the  course  you  pursue  is  not  a  reality  It  does  not 
confess  your  place  as  fallen  ;  therefore  He  cannot  meet  it, 
though  it  may  have  cost  you  much.  But  only  be  true ; 
and  without  attempting  to  meet  Grod  with  the  fruits  which 
the  cursed  earth  produces,  only  confess,  by  act  and  voice, 
that  you  are  fallen,  and  that  in  this  state,  though  sin  be 
in  the  world,  you  yet  give  Grod  credit  for  grace  and  power 
to  meet  it ;  then,  as  in  Abel's  case,  so  in  yours,  the  faith 
that  puts  you  on  such  ground  must  be  accepted.  Ke- 
member,  Cain,  because  he  got  off  true  ground,  lost  the 
help  of  the  true  God.  Abel,  because  confessing  the  truth 
of  sin  and  death,  found  acceptance  and  all  the  help  he 
needed. 


§  III. — Their  Lives. 

And  the  lives  of  these  two  seeds  are  as  marked  as  their 
religions.  As  it  was  in  Cain's  day,  so  is  it  now.  The 
seed,  whose  religion  is  to  improve  the  fallen  creature, 
"  goes  out  from  the  presence  of  the  Lord,"  and  seeks  to 
make  a  ruined  world  happy  without  God,  by  *'  building 
cities,"  and  "inventing  harps,"  and  "instructing  every 
artificer  in  brass  and  iron ;  "  *  in  a  word,  by  civilising  the 
world  with  arts,  striving  to  make  life  easy,  and  the  world 
a  safe  dwelling  place.  The  other  are  happy  in  God  with- 
out the  world  ;  dying  out  of  it,  or  rising  to  a  better  world. 
The  one  judge  and  slay  their  brother  :  the  other  do  not 
judge  even  the  murderer  ;  but,  inasmuch  as  the  world  is 
not  purged  from  blood,  they  are  as  yet  strangers  and 
pilgrims  in  it.     The  one  call  lands  after  their  own  names, 

'  Chap.  iv.  17,  21,  22. 

n 


98  Cain  and  Abel,  or  part  n, 

and  cities  "  after  the  names  of  their  sons,"  to  make  the 
world  their  o-vvn,  and  not  the  Lord's,  if  possible.^  The 
other  "  call  themselves  by  the  name  of  the  Lord,"  and 
would  make  themselves  the  Lord's  and  not  their  own, 
with  His  name  upon  them.^  So  the  one  live, — for  as  I 
have  already  said,  no  death  is  recorded  in  any  of  Cain's 
seed  ;  the  other  die,  writing  death  as  their  portion  ;  "  And 
he  died,"  is  recorded  of  every  one  of  them,  save  of  him 
"  who  was  not,  for  Grod  took  him  ;"  while  they  count  their 
years  by  days,  as  it  is  written  of  each,  "  All  the  days  oi 
such  a  one  were  so  many  years,  and  he  died."'^  So  run 
the  seeds  each  in  tlieir  course.  The  carnal  line  have  by 
far  the  most  to  shew  on  earth  ;  but  the  end  of  their  cities 
and  music  is  foreseen ;  Enoch  warns  of  the  day  when  the 
Lord  shall  come,  and  all  His  saints  with  Him  ;  when  the 
earthly  city  shall  fall,  and  "  the  voice  of  harpers  and  musi- 
cians and  trumpeters  shall  no  more  be  heard  in  her  ;  when 
no  craftsman,  of  whatever  craft  he  be,  shall  be  found  in  her; 
because  in  her  is  found  the  blood  of  the  saints,  and  of  all 
that  are  slain  upon  the  earth."  ^ 

Further  distinctions  are  shewn  in  other  points  recorded 
here.  There  are,  however,  some  similarities.  The  last 
generation  but  one  in  each  line  is  Lamech ;  and  as 
name  denotes  character,  this  sameness  of  name  marks 
some  resemblance.  For  the  Churcli  and  world,  the  carnal 
and  spiritual  seed,  in  the  long  run,  and  just  before  the 
judgment,  become  too  much  alike.  Still  they  differ. 
Lamech  "  dies  "  in  Seth's  line  :  he  yet  has  faith  of  better 
things  ;  while  his  speech  (for  the  words  of  both  are  re- 
corded) points  out  how  deep  a  difference  exists  under  the 
outward  similarity.    For  Lamech  in  Cain's  line  boasts  that 

'  Conipnre  chap,  iv,  17.  *  ^ce  chap.  v.  passi?n. 

*  Chap.  iv.  20,  margin.  ^  liev.  xviii.  22-2-t. 


PART  11.  Tlic  Carnal  and  Spiritual  Mind,  99 

Cain  had  been  preserved  spite  of  Ins  sin,  and  argues  from  this 
that  he  may  also  sin  with  impunity  : — "  I  have  slain,"  he 
says,  "  a  man  to  my  wounding,  and  a  young  man  to  my 
hurt ; "  but  since  God  has  set  a  mark  on  Cain,  lest  he  be 
destroyed,  "  if  Cain  shall  be  avenged  seven-fold,  surely 
Lamech  seventy  and  seven-fold  : "  ^  that  is,  God  has  spared 
one  who  sinned  like  Cain  ;  how  much  more  will  He  preserve 
me,  though  I  too  am  a  murderer.  So  from  grace  this 
Lamech  argues  that  sin  may  abound.  The  other  l^amech 
also  speaks,  but  it  is  of  "  the  ground  the  Lord  hath  cursed," 
and  of  the  "  rest "  out  of  it,  which  "  shall  comfort  them  : " 
— "  This  same  shall  comfort  us  concerning  our  toil,  be- 
cause of  the  ground  which  the  Lord  hath  cursed.""  The 
one  says  in  effect,  "Where  is  the  God  of  judgment  ?"  The 
other  confesses  sin,  in  hope  of  better  things.  All  this  is 
timely  truth  for  us ;  for  the  days  are  near  of  the  last  judg- 
ment of  the  first  creation.  The  time  has  come  when  the 
Church  and  world  are  both  Lamech,  that  is  "  poor,"  with 
small  difference  to  be  seen  anywhere.  And  yet,  under 
this,  some  misuse  grace  to  sin,  and  some  by  grace  look  for 
a  Deliverer ;  while  a  remnant  escapes  who  see  not  death, 
and  another  is  saved  even  through  the  judgment. 

I  add  but  a  word  on  the  dispensational  fulfilment  of 
this.  In  this  view  the  two  seeds,  the  elder  and  the  younger, 
are  the  Jew  and  the  Christian  Church.  That  was  not  first 
which  is  spiritual,  but  that  which  is  natural.  First  came 
the  fleshly  dispensation,  and  then  the  spiritual.  The  Jew 
seeking  to  improve  the  earth  ;  ^  Christ  and  the  Church 
giving  a  life  to  God.  The  Jew  slaying  the  righteous  seed, 
which  yet  is  raised  up  ;  the  Church  dying  in  hope  of 
resurrection.  Both  of  these  are  Adam's  sons  ;  both  acknow- 

«  Chap.  iv.  23,  24.  '  Chap.  v.  28,  29. 

H  2 


100  Cain  and  Abel.  part  n. 

ledge  the  same  one  God,  though  in  very  different  life  and 
worship  ;  the  one,  departing  to  be  with  Christ ;  the  other, 
going  out  "  from  the  presence  of  the  Lord,"  as  "  fugitives 
and  vagabonds  in  the  earth  ; "  *  finding  no  ease  or  rest  for 
the  sole  of  their  feet,  and  fearing,  where  no  fear  is,  that 
every  one  that  findeth  them  shall  slay  them ;  ^  but,  like 
Cain,  providentially  preserved,  for  the  Jew  has  a  mark  set 
upon  him,  lest  he  be  slain.  The  Lord  yet  preserves  him 
wondrously.  But  to  the  end  his  portion  is  of  this  earth, 
in  the  first,  not  in  the  new,  creation. ^^ 

So  the  last  shall  be  first,  and  the  first  last.  The  dead 
shall  live,  and  earthly  life  shall  pass  away.  And  the 
souls  under  the  altar  shall  be  at  rest,  for  they  have  washed 
their  robes  in  the  blood  of  the  Lamb. 


*  Chap.  iv.  16.  "Figura  Synagogse  et  Ecclesiae  in 

^.  Compare  chap.  iv.  14,  and  Deut,  his  dnobus  fratribus . . .  Cain  et  Abel, 

xxviii.  65,  66.  Per  Cain  parricidialis  popnlus  Intel- 

'"  Augustine  {Contr.  Faust.  Man.  ligitur  Juaseorum,  qui  Domini  sui  et 

1.  xii.  c.  9,  and  13,)  goes  very  fully  secundum    Marige   virginis    partum 

into  the  dispensational  application  Fratris,  ut  ita  dicam,  sauguinem  per- 

of  all  this   history,   dwelling  par-  secutus  est.    Per  Abel  autem  intel- 

ticularly  on  the  fact  that  the  Jew,  ligitur  Christian  us  adhaerens  Deo," 

like  Cain,  was  preserved,  and  had  a  &c. — De  Cain  et  Abel,  1.  i.  c.  2.    See 

mark  set  on  him.   Soo,  too,  Ambrose :  John  viii.  44. 


PAET   III. 


NOAH,  OR  BEGENERATION. 

(chapters   YI. — XI.) 

'  The  world  that  then  was  being  overflowed  with  water  perished."— 2  Pet,  iii.  6, 
'  The  like  figure  whereunto  even  baptism  doth  also  now  save  ua."— 1  Pet.  iii.  21. 


NOAH,  OR  REGENERATION 

(CHAPTEES   VI. — XI.) 


The  line  of  Seth  has  several  generations  before  Noah 
comes,  in  whom,  through  the  judgment  of  the  first  crea- 
tion, man  is  taken  out  of  the  sphere  of  fallen  Adam,  into  a 
world  beyond  the  flood,  where  he  is  set  in  new  blessedness. 
So  the  spiritual  mind  goes  through  successive  steps  or 
forms,  before  that  form  of  life  appears  which  passes  the 
waters,  and  thus  knows  regeneration.  For  souls  may  be 
quickened,  and  know  that  life  in  which  the  flesh  lusteth 
against  the  spirit :  and  in  spirit,  like  Abel,  offer  spiritual 
sacrifices,  as  many  offered  under  the  Jewish  dispensation  ; 
and  as  many  yet  offer,  who  in  spirit  are  no  further  ad- 
vanced than  those  righteous  souls,  "  who  through  fear  of 
death  were  all  their  life-time  subject  to  bondage;"'  and 
yet  not  know  that  way  through  the  flood,  which  is  fellow- 
ship in  Christ's  death  and  resurrection ;  a  stage  in  which 
the  Word  not  only  comes  into  our  lot,  and  in  union  witli 
us  here  quickens  and  sanctifies  us  as  in  the  first  creation  ; 
but  in  which  by  that  same  Word  we  come  into  His  lot, 
and  by  Him  find  ourselves  delivered  out  of  this  present 
world,  as  baptism  typifies  ;  through  the  travail  pains  and 

1  Heb.  ii.  15. 


104  Koah,  or  Regeneration.  part  ni. 

groans  of  this  first  creation,  brought  forth  into  another 
spliere,  where  we  are  not  begotten  or  quickened  onl}',  but 
truly  born.  Such  a  stage  arrives  in  its  season,  and  of  it 
Noah  is  the  divinely  appointed  figure,  in  whom  the  whole 
course  of  regeneration  is  set  forth,  every  secret  of  this 
great  mystery  being  here  drawn  for  us  as  God  alone  could 
draw  it.  2 

The  subject  is  immense,  whatever  view  we  take  of  it, 
whether  inward,  outward,  or  dispensational.  Its  length, 
and  depth,  and  breadth  cannot  be  told.  It  has  "  wheels 
within  wheels,  full  of  eyes,  and  looking  every  way."  Any 
attempt  therefore  to  know  it  must  be  "  in  part,"  and  even 
of  that  part  still  less  can  be  expressed.  But  if  the  excess 
of  light  here  dazzles  as  yet,  let  us  rejoice  that  we  may 
possess  these  things  with  little  or  no  knowledge  of  them. 
To  be  born,  it  is  not  needful  to  know  how  we  are  born. 
We  must  grow  to  manhood,  or  even  age,  ere  we  can  think 
on  such  things.  So  with  the  new  birth,  we  must  be  born 
again,  and  grow  up  in  Christ,  ere  these  things  open  to  us. 
To  apprehend  therefore  is  well :  but  far  better  is  it  to  be 
apprehended  for  these  things  in  Christ  Jesus.^  Yet  let 
him  that  hath  anointed  eyes  behold  the  wonders  of  the 
work  of  God  here  shadowed  forth  for  our  learning. 

We  have  then  here  Regeneration ;  the  way  by  which 
man,  already  quickened  and  possessing  spiritual  life,  is 
borne,  through  the  waters,  to  a  world  of  light  beyond. 
The  work  is  wrought  within,  as  well  as  without  us.  Yet 
it  is  the  self-same  work  and  Worker  everywhere,  who, 
like  some  musician  in  solo  or  in  chorus  repeating  the 
same  sweet  strain,  repeats  His  work  in  a  soul,  or  church, 
or  age,  making  each  to  echo  back  the  same  melody. 

Noah  then  is  the  spiritual  mind, — for  he  is  only  the 
2  1  Pet.  iii,  20,  21.  »  Phil.  iii.  12. 


PART  Til.  Koah,  or  Regeneration,  105 

continuation  of  Seth's  line,  and  figures  the  form  of  life 
which  the  spiritual  mind  takes  at  this  stage  in  its  develop- 
ment, when  it  has  come  so  far  as  to  know  the  judgment  of 
the  old  creation,  and  the  way  through  that  judgment  to  a 
cleansed  and  better  world.  This  stage,  if  we  regard  it 
closely,  will  be  seen  to  embrace  several  distinct  parts ;  for 
we  may  see  Noah  as  in  the  world  to  be  judged,  still  in  the 
midst  of  its  sins,  though  undefiled  by  them  ;  or  as  going 
through  the  waters,  and  tossed  by  them,  separated  from 
the  old  world,  and  yet  not  come  to  the  cleansed  world  ;  or, 
as  on  resurrection  ground,  coming  out  of  the  ark  into  that 
sphere  where  judgment  is  past,  and  he  in  joyful  liberty. 
Each  of  these  are  stages  of  regeneration.  There  is,  first, 
the  discovery  of  the  sin  which  is  working  in  the  first  crea- 
tion, upon  the  ground  of  the  old  man ;  then  the  experience 
of  the  judgment  of  that  old  man,  during  which  we  are 
tossed  about,  and  the  waves  and  billows  of  God's  judg- 
ments are  inwardly  passed  through  ;  and  lastly,  the  rest  in 
resurrection  life,  when  we  feel  and  know  ourselves  in 
liberty  and  redemption  beyond  those  dark  waters.  And 
each  of  these  stages  has  its  own  parts,  for  in  grace  as  in 
nature  each  general  truth  comprises  many  others.  The 
outline  may  first  be  seen,  then  the  particulars :  first  the 
dark  cloud,  then  the  countless  rain-drops,  full  of  beauties, 
if  the  sun  shines.  So  is  the  truth,  that  heavenly  rain, 
which,  like  its  Maker,  challenges  our  wonder  on  every 
hand  the  more  we  contemplate  it, 

§  I.— Noah  on  the  Ground  of  the  Old  Man. 

(Chapter  vi.) 

Noah  first  is  seen  as  still  in  the  old  world,  in  the  midst  of 
the  sins  of  Adam's  sons,  yet  separate  from  them.     Evil 


106  Koah,  or  Regeneration,  part  m. 

springing  out  of  Adam  bad  now  become  monstrous.  "  God 
b)oked  upon  tbe  eartb,  and  bebold,  it  was  corrupt,  for  all 
fiesb  bad  corrupted  his  way  upon  tbe  eartb."  But  in  the 
midst  of  this,  "Noah  was  a  just  man,  and  perfect  in  his 
generations,  and  Noah  walked  with  Grod."  ^  So  while  the 
flesh  or  carnal  mind  in  us  goes  on  from  step  to  step  bring- 
ing to  light  its  own  corruption,  tbe  spiritual  mind  within 
like  Noah  is  true  to  God,  and  bears  witness  against  tbe 
evil  of  the  carnal  mind,  wliicb  is  continually  more  and 
more  displaying  its  enormity.  Tbe  fruit  and  corruption 
of  tbe  carnal  mind  in  man,  like  the  seed  of  Cain,  must 
sliew  itself  before  we  fully  know  regeneration  ;  for  regene- 
ration is  not  tbe  improvement  but  the  judgment  of  the  old 
man,  out  of  which  tbe  spirit  is  saved  by  a  mystic  death 
and  resurrection.  As  an  introduction  therefore  to  this 
form  of  life  we  are  first  shewn  tbe  state  into  whicb  both 
the  lines  of  Cain  and  Seth  are  now  fallen.  Both  flesh  and 
spirit  fail.  But  these  very  sins  are  through  God's  grace 
the  occasion  for  lifting  man,  in  Noah,  into  another  world. 
For  Noah,  as  I  have  said,  is  tbe  spiritual  mind,  at  tbe 
stage  when  it  has  come  to  know  tbe  utter  corruption  of  the 
old  creation,  and  that  its  deliverance  must  be  through  the 
death  and  judgment  of  tbe  whole  ground  and  works  of  the 
old  man.  Through  sin  and  its  judgment  is  man  advanced. 
Noah  is  not  brought  out  of  tbe  Adam  world  into  the  world 
of  tbe  rainbow  beyond  the  deep  waters,  until  Adam's  seed 
are  proved  to  be  so  corrupt,  that  they  and  their  world  must 
be  condemned  together.  And  just  as  Noah  was  not  taken 
to  a  world  of  blessing  through  tbe  waters,  until  tbe  evil 
of  man  bad  fully  shewn  itself;  and  just  as  the  doctrine  of 
regeneration  was  not  preached  to  men,  till  by  their  rejec- 
tion of  God's  Son  they  bad  proved  their  utter  fall  and  per- 

>  Chap.  vi.  0,  12. 


PART  III.  Koah,  or  Rcrjeneration.  107 

versity;  so  within,  regeneration  is  not  readied  but  through 
the  discovery  of  the  awful  evil  which  is  the  legitimate 
fruit  and  development  of  the  old  man.  Regeneration  can- 
not be  truly  known  till  we  have  proved  the  corruptness 
and  helplessness  of  all  that  springs  from  old  Adam.  For 
regeneration  is  no  improvement  of  the  old  man,  but  a 
new  birth  out  of  its  death  and  dissolution. 

And  indeed  we  shall  find  this  law  throughout,  that  the 
failure  of  one  thing  through  grace  brings  in  a  better  thing. 
Where  sin  abounds,  grace  yet  more  abounds.  Thus  that 
short-sighted  wisdom  which  would  prevent  falling,  would 
by  so  doing  prevent  all  progress  to  higher  things  ;  for  each 
advancing  form  of  life,  which  God  takes  up,  springs  out  of 
the  failure  of  that  which  has  preceded  it.  The  seed  falls 
into  the  ground,  and  dies,  and  becomes  rotten  ;  but  tlie 
result  is  the  resurrection  of  many  seeds.  So  the  juice  of 
grapes  or  corn  is  put  into  the  still ;  and  thence,  by  de- 
composition and  fermentation,  (both  forms  of  corruption,) 
is  evolved  a  higher  purity  and  spirituality.  So  is  it  here. 
The  evil  fruit  of  Adam  becomes  the  occasion  for  Grod  to  lift 
the  race  in  Noah  to  higher  privileges.  Now  therefore  is 
felt,  what  may  have  seemed  like  exaggeration  till  we  reacli 
this  stage,  that  "  every  imagination  of  the  thoughts  of 
man's  heart  is  only  evil  continually." ^  But  the  spiritual 
mind  by  all  this  is  being  led,  it  knows  not  how,  to  liberties 
and  glories,  which  as  yet  it  has  not  dreamt  of.  Meanwhile, 
like  Noah  in  the  world  of  old,  it  is  a  witness  against  all 
the  evil  which  has  sprung  out  of  old  Adam.  Great  are 
the  confusions  amongst  which  it  dwells.  Little  may  it  be 
able  to  correct  the  evil.  It  seems,  and  is,  part  of  the  same 
creature.  It  may  be  tempted  to  think  it  will  be  destroyed 
with  that  sin  which  riots  round  it.    But  the  Lord  sees  how 


108  Noah,  or  Regeneration,  part  ht. 

different  this  mind  is  from  that  in  which  it  dwells,  and  in 
His  time  surely  will  deliver  it. 

The  details  in  this  view  are  most  striking,  as  they  are  yet 
fulfilled  in  each  regenerate  soul,  though,  from  our  blind- 
ness as  to  the  workings  of  our  inward  man,  and  our  want 
of  words  to  describe  the  processes  of  the  inward  life,  it  is 
difficult  to  express  the  spiritual  reality  ;  for  the  spiritual 
can  only  be  uttered  through  the  natural ;  and  from  the 
imperfection  of  the  medium  some  darkness  will  come  in. 
But  the  figure  here  is  divinely  complete,  little  as  the  mind 
of  man  as  yet  may  be  able  to  interpret  it.  The  state  of 
the  creature  is  thus  described : — "  Men  multiplied  on  the 
earth,  and  daughters  were  born  to  them."^  "  Men,''  as  we 
have  seen,  are  certain  minds  or  thoughts  ;  and  a  host  of 
thoughts  are  now  discerned  to  be  alive  within  us  ;  their 
"  daughters "  are  the  affections  springing  from  them, 
which,  by  the  words,  "  daughters  of  men,"  are  shewn  to  be 
corrupt  and  carnal.''  Then  the  "  sons  of  Grod,"  that  is, 
thoughts  which  are  not  of  the  earth,  mix  with  "  daughters 
of  men,"  that  is,  impure  affections.^     If  the  world  within 

'  Chap.  ^^.  1,  2.  and  compare   Luke   xx.    36.     I  am 

♦  See  what  is  said  of  the  "man"  sure  that  in  the  inward  fulfilment, 
and  the  "  woman,"  above,  pp.  41  and  the  state  described  here  is  not  only 
53  ;  and  of  Cain  and  Abel,  p.  90.  the  corruption  of  the  human  spirit, 
Ambrose,  who  in  his  book  De  Noe  but  something  worse,  through  fallen 
e?"  yirm,  has  gone  at  great  length  into  spirits.  Justin  M.,  (ApoL  i.  §  21, 
the  inward  sense  of  all  this  history,  ii.  §  6,)  Irenseus,  {Adv.  Har.  I.  iv. 
makes  the  "sons"  "  viriles  qusedam  c.  36,  §  4,)  Clement  of  Alexandria, 
et  fortiores  disceptationes,"  and  the  {Stroyn.  1.  iii.  §  7,)  Cj^rian,  {De 
"  daughters,"  "  molliores  cogitatio-  Hab.  Virg.  c.  9,)  Ambrose,  {De  Noe, 
nes,"  (c.  21,§  77.)  Augustine  is  more  c.  4,  §  8,)  TertuUian,  {De  Hab.  Mid. 
exact  in  the  passage  cited  above.  c.  2.)  and  others,  take  the   "  sons  of 

*  It  is  generally  assumed  now  God"  here  to  be  angels.  The  words, 
that  by  the  "  sons  of  God  "  here,  rhv  oixoiov  tovtois  rp6iroi',  in  Jude  6, 
the  children  of  Seth  are  meant.  I  7,  declaring  the  similarity  between 
doubt  it,  as  the  Old  Testament  usage  the  sin  of  Sodom  and  that  of  the 
of  the  words  seems  to  point  to  an-  angels  who  fell,  are  very  remarkable, 
gels.    See  Job  i.  6  ;  ii.  1  ;  xxxviii.  7  ; 


PART  III.  Noah,  or  Regeneration.  109 

could  be  seen,  and  the  workings  of  spirit  laid  open, 
this  is  what  would  appear  before  regeneration.  There 
is  awful  inward  confusion,  the  result  of  the  mixture  of 
the  flesh  and  of  the  spirit ;  the  affections  of  the  flesh 
seducing  the  higher  thoughts  of  the  spirit,  and  so  pro- 
ducing "  giants,"  that  is,  earthborn  thouglits,  which  are 
full  of  crime  and  violence.  Those  who  by  grace  have 
reached  regeneration,  know  perhaps  as  little  of  the  exact 
working  of  the  evil  in  them,  which  they  have  groaned  over, 
as  Noah  knew  of  the  sin  and  corruption  of  the  carnal  seed  ; 
but  they  will  remember  the  awful  sense  of  inward  confu- 
sion which  preceded  their  deliverance,  and  how  their  spirit, 
though  it  sought  to  walk  with  Grod,  was  constantly  grieved 
by  the  dreadful  workings  of  the  fleshly  mind  within  them. 
Such  as  know  most  of  this  stage  will  best  see  the  figure, 
as  it  is  drawn  for  us  in  this  history. 

Meanwhile,  in  the  midst  of  these  confusions,  which  are 
the  ripe  and  rotting  fruits  of  old  Adam,  Noah,  the  spiri- 
tual mind,  remains  incorrupt,  like  the  remnants  which  sur- 
vive each  fallen  dispensation,  not  only  bearing  witness  that 
judgment  must  come,  but  in  act  and  deed  passing  sentence 
upon  the  old  creation,  laying  the  axe  to  the  root  of  the 
trees,^  in  a  work  of  faith,  which  is  the  divinely  appointed 
way  of  safety.  The  ark,  by  which  he  goes  through  the 
judgment,  formed  by  cutting  down  and  judging  the 
pride  and  strength  of  that  soil  in  which  the  curse  work?, 
figures  the  cross  by  which  we  are  severed  from  the  world, 
by  which  it  is  crucified  to  us,  and  we  unto  the  world. 
As  that  ark  was  made  up  of  many  beams,  so  is  the  cross 
which  delivers  us  from  the  world  composed  of  many  parts ; 
smaller  crosses,  all  of  which  we  need,  add  to  its  length  and 
breadth,  nor  may  we  cut  off  any  of  them.     A  time  will 

^  Matt.  iii.  10. 


110  Xoah,  or  Rf'geiieratlon.  part  ut. 

oome,  if  we  reach  the  risen  life,  when  we  may  go  forth 
free ;  but  while  in  the  old  world,  or  amid  the  waves,  the 
cross,  like  the  ark,  is  our  safety :  we  dare  not  shorten  it. 
In  it  is  light,  a  "  window  "  and  a  "  door."^  In  it  is  food, 
"  all  food  that  may  be  eaten."®  In  it  are  "heights  and 
depths."  ^  By  it  alone  can  the  flood  be  passed.  Let  us 
bear  it,  for  it  will  bear  us.^^ 

In  or  by  this  ark  the  man  is  saved,  and  with  him  a 
remnant  of  all  the  beasts,  both  clean  and  unclean.  This  is 
a  great  mystery.  Some  speak  as  though  in  regeneration  all 
the  evil  of  the  old  nature  were  entirely  left  behind,  so  that 
nothing  should  remain  of  it.  Hence  they  are  surprised  to 
see  evil  passions  in  regenerate  souls.  But  a  remnant  of 
beasts  goes  through  the  flood  of  waters.  These  beasts,  as 
we  have  seen,  figure  certain  animal  faculties  or  powers  in 
the  creature.  Some  are  gentle  and  clean,  as  lambs  and 
doves  ;  some  unclean  and  fierce,  as  wolves,  or  swine,  or 
foxes.  Yet  even  of  the  unclean  a  remnant  lives.  Eegene- 
ration  does  not  wholly  take  away  or  abolish  bad  tempers. 
While  man  is  conscious  of  the  judgment,  tossed  with  its 
waves,  and  so  dying  daily  to  the  old  nature,  these  evil 
powers  or  desires  are  so  far  checked  as  to  cease  for  awhile 
to  be  hurtful  to  him.     By  providence  and  grace  they  are 

'  Chiip.  vi.  16.  Some  have  sup-  '"  So  Augustine  says,  "  Mysteriura 
posed  that  this  ''window,'"  in^  a  coramendahat ...  ut  per  lignum  libe- 
word  only  occurring  here,  was  an  in-  raretur  figura  orhis  terrarura,  quia 
ward  lamp  or  light ;  connecting  the  in  ligno  Agenda  erat  Vita  orbis  terra- 
word  with  inV"*  or  "  oil"  and  that  rum,'' &c. — lujohan.  tract,  ix.  c.  11. 
again  with  the  xp'^^f^°^  mentioned  He  gives  the  same  interpretation,  i^c 
1  John  ii.  27,  "  tlie  anointing,"  Civifat.  1.  xv.  c.  26.  So,  too,  Jus- 
whieh  makes  the  light  or  instruc-  tin  Martyr:  'O  70^  Xpiarhs  .... 
tiou  of  this  world  unuecessarj'.  But  apxv  t^o^i-v  6.\\ou  yeuous  -y^yoviv  rov 
the  spiritual  sense  will  be  substan-  avayevvT]d4vrosvTr' avrovZ^  v^arosKoX 
tially  the  same,  whichever  view  we  iriaTioos  koX  ^v\ov,  tov  rh  jxvaTrjfjiui/ 
take  of  this  zoliar  or  "  window."  tov  a-ravpov  exovros-  hv  rpoirov  Koi  6 

"  Cliai*.  vi.  21.  Nwe  if  ^v\o:  diecrwdrj,  ict.\. — Did/,  c. 

3  Chap.  vi.  15,  16.  7ryy7^.  c.  138. 


PART  in.  Noah,  or  Regeneration.  1 1 1 

so  stilled,  and  by  circumstances  so  modified  and  weakened 
in  us,  that  for  a  season  at  least  they  are  subject  to  the 
man  ;  the  Lord  thus  repairing  in  regeneration  the  loss 
which  human  nature  had  sustained  in  Adam's  fall ;  for  in 
Noah  man  recovers  power  over  beasts  :  but  they  are  not 
annihilated.  And,  indeed,  just  in  measure  as  the  man 
obeys  God,  are  tlie  beasts  or  lower  powers  subject  to  him ; 
bears  and  lions  and  wolves,  fierce  and  devilish  spirits  in 
us,  being  subject  when  our  inward  man  is  subject  to  the 
Lord.'i 

Such  is  the  stage  which  issues  in  regeneration  ;  first,  a 
discovery  of  the  monstrous  evil  which  is  working  in  the 
creature,  in  the  midst  of  which  the  spiritual  mind  by  the 
cross  is  prepared  for  deliverance  out  of  the  sphere  of  the 
old  man,  the  beast-like  powers  meanwhile  being  by  grace 
restrained.  At  this  point  comes  the  second  stage,  in  which, 
though  we  have  not  reached  the  cleansed  world,  we  are 
yet  by  the  waves  of  judgment  separated  from  the  former 

'*  Origen  goes  at  some  length  into  animalia,  memoria,  intellectus,  ex- 

this  inward  fulfilment.     He  says: —  aniinatio,  &e. :  immunda,  ira,  et  con- 

'•  Si  quis  est,  qui  crescentibus  malis,  cupiscentia,"  &c. — Ho/h.  ii.  in  Gen. 

(these  are  the  giants,)  et  inundanti-  So  also  Cvril  of  Jerusalem:— "ncTrtp 

bus  vitiis,  convertere  se  potest  a  re-  yap  eV  e/ceiVou,  Sia  iJjKov  Kai  SSaroy 

bus  fluxis  et  pereuntibus,  et  audire  avrols  fxev  iyevero  r]  (TWTrjpla,  Kaiu?]s 

verba  Dei.  ac  praecepta  coelestia,  hie  Se    yivio-eccs    apxh.   nal  t]  Trfpiffrfpa 

intra  cor  suum  arcam  salutis  redifi-  dye'c-Tpei^e    irphs  avrhv.  .  .  .  ovru  Kal 

cat.    et  bibliothecam  (ut  iUl  dieani)  rh  Trvivjxa  rh  ayiuv  KarrjXOev  iirl  rhu 

intra  se  divini  consecrat  verbi."  He  aK-qQivhv  Nwe,  Thv  rifs  divrtpas  yfve- 

then  goes  into  the  dimensions,  and  (reus   Troi-nTT)v,   rwv   vavroiuiv  ytvuv 

says  that  this  inward  ark  is  formed  Trpoaip4(reis  ds  rh  aurh  awayovra  '  wv 

of  truths  of  the  cross,  trees  cut  down,  rvirov  e(pepov  at  Sidcpopai  twv  iv  tt} 

which   are  built   together;   not  the  ki^wtw    (wcav  KaTaaraffeis,  k.t.K. — 

truths  of  heathen  authors,  which  are  Ca f rch.  xxi'i.  §10.     So  Ambrose:  — 

like  leafy  trees,  uncut  and  unpruned,  '•  Justus  habet  in  area  bestias  graves, 

and  under  which  Israel  have  often  Nulla  enim   mens,  nulla  anima.  quae 

committed  fornication,  as   the  pro-  non  reeipiat  etiam   malanuu  mcjtug 

phets  say.  and  which  are  of  no  use  agrestcs    cogitationum."  —  De   yoc, 

to  build  this  ark.     He  then  speaks  c.  15,  §  57- 
of  the  animals  ; — "  Munda  quidem 


112  Noah,  or  Regeneration,  pakt  m. 

world.  After  which  comes  the  perfect  deliverance  into 
rest  and  liberty  beyond  the  waters.  To  these  later  stages 
we  will  come  in  order.  But  first  I  would  note  the  outward 
fulfilment  of  the  scene,  which  we  have  already  traced 
inwardly. 

In  this  outward  view,  the  world  that  then  was,  on  which 
the  threatened  flood  of  waters  was  hastening,  figures  the 
world  around,  the  home  of  the  old  man,  on  which  judg- 
ment must  come  for  men's  wickedness.  In  this  world  two 
families  of  men  are  seen,  both  of  which  in  different  ways 
have  shewn  their  own  weakness.  Everything  is  out  of 
course.  The  sons  of  Grod  and  the  daughters  of  men  are 
mingled.  The  wickedness  of  man  is  great  upon  the  earth, 
and  the  thoughts  of  his  heart  are  proved  to  be  evil  con- 
tinually. The  crowning  sin  is  the  mixture  of  seeds.  "  The 
sons  of  God  "  contract  ungodly  alliances.  If  the  "  sons  of 
God  "  here  spoken  of  were  angels,  the  fact  foreshadowed  is, 
that  fallen  spirits  are  allowed  in  some  mysterious  way  to 
mix  with  mankind  ;  whose  monstrous  fruit  necessitates  that 
flood  of  judgment  which  is  threatened  upon  the  last  great 
form  of  evil,  when  the  Antichrist  shall  be  revealed,  and 
men  will  be  possessed  by  "  him,  whose  coming  is  after  the 
working  of  Satan,  with  all  power  and  signs  and  lying  won- 
ders." ^2  In  a  lower  sense,  this  mixture  of  seeds  is  to  he 
seen  in  that  confusion  between  the  carnal  and  spiritual 
which  is  so  common  everywhere.  God's  children  mingle 
with  the  world.  Oh,  how  different  are  the  thoughts  of 
God  to  the  thoughts  of  His  sons,  except  they  walk  with 
Him!  "God  saw  the  wickedness  of  men,  that  it  was 
great :" — "  the  sons  of  God  saw  the  daughters  of  men  that 
they  were  fair."     So  "  they  took  of  all  that  they  chose."  ^^ 

'2  2  Thess.  ii.  9.  3  Chap.  vi.  2. 


PART  III.  Koah,  or  Regeneration,  1 1 3 

Tlie  world  cannot  always  reach  God'is  sons  to  entangle  and 
defile  them.  But  the  sons  of  God  can  always  reach  the 
world,  and  sink  down  to  act  on  worldly  principles.  We 
read,  "  They  saw,"  and  "  they  chose ;  "  that  is,  men  walked 
by  sight  and  not  by  faith,  and  by  self-will,  not  by  God's 
will.  And  the  result  was,  "  giants,  men  of  renown," 
and  through  them  gigantic  wickedness.  Increased  power 
brought  increased  crime  :  "  the  earth  was  corrupt,  and  full 
of  violence."  So  is  it  now.  The  power  and  sin  of  Chris- 
tendom are  but  tlie  necessary  result  of  this  same  mixture 
of  the  flesh  and  spirit ;  with  just  so  much  of  truth  as  to 
enable  men  to  trust  each  other,  and  just  so  much  of 
worldly  principles  as  to  please  and  win  the  world;  just  so 
much  of  God's  Spirit  as  to  bring  in  power,  and  so  much  of 
the  flesh  as  to  abuse  that  power  to  maintain  carnal  prin- 
ciples. And  yet  there  is  a  remnant  witnessing  against 
the  corruption,  whom  God  through  this  very  confusion 
is  leading  to  a  full  deliverance  out  of  it.  Such  souls  at 
first,  though  quickened  in  spirit,  like  the  believers  in 
the  Jewish  dispensation,  and  though  they  "  follow  Christ 
in  the  regeneration,"  ^"^  do  not  yet  fully  know  that 
perfect  deliverance  out  of  the  sphere  and  judgment  of 
the  old  man,  to  which  they  are  called  by  "the  washing 
of  regeneration,"  ^^  which  is  indeed  participation  in  Christ's 
death  and  resurrection.  But  spite  of  their  conflicts,  God 
will  bring  them  to  this  rest,  and  even  the  confusions 
amongst  which  they  dwell  serve  God's  saints,  driving  them 
from  the  ground  of  the  old  man  into  a  purer  and  better 
world. 

To  this  end  the  ark  is  the  appointed  means,  figuring, 
in  the  outward  as  in  the  inward  kingdom,  the  self-same 

"  Matt.  xix.  28.  "  Titus  iii.  5. 


114  Noah,  or  Regeneration,  part  m. 

cross  of  Jesus  Christ,  or  more  vaguely,  the  Church, 
whose  strength  is  the  cross ;  which,  safe  in  the  covering 
of  atonement,*^  bears  those  who  trust  it,  through  the 
waters.  The  elect  are  delivered,  first  mystically  by  bap- 
tism, that  passage  through  the  waters,  which  figures  death 
and  resurrection  ;  ^^  and  then  actually,  through  that  dying 
to  the  world  and  nature,  which  is  both  the  judgment  of 
the  old,  and  the  way  for  Grod's  children  to  the  new,  crea- 
tion. In  this  ark  are  lower,  second,  and  third  stories  ;  *®  for 
within  the  one  same  faith  of  the  cross  of  Christ,  very 
different  is  the  attainment  in  the  knowledge  of  that 
cross,  even  among  those  who  by  it  pass  through  the  one 
baptism.  Few  can  enter  into  all  the  heights  and  depths 
opened  to  them ;  for  few  even  of  the  saved  here  bear  the 
image  of  their  Head.  Few  are  the  sons  of  the  Man  of 
Rest,  knowing  the  joys  of  sonship  with  Him,  and  with 
capacities  to  share  all  His  experiences.  For  one  such  son 
are  many  who  are  as  beasts,  animal  natures,  rough,  irra- 
tional creatures  ;  who  yet  are  saved,  both  the  clean  and 
the  unclean,  the  Jew  and  Gentile,  the  fearful  and  the 
violent ;  and  who  are  served  and  ruled  by  those  in  whom 
is  seen  more  of  the  image  of  Him  who  is  their  Head  and 
Lord.  For  it  is  not  the  spiritual  only  who  are  saved.  In 
the  one  ark  are  found  many  carnal  souls,  living  far  more 
as  beasts  than  as  men,  who  yet  being  cleansed  of  God 
may  not  be  cast  off  as  common  or  unclean.  ^^     These  can- 


'*  The  word  here  translated  "|)27c^,"  on  the  day  of  atonement,  is  from 

(chap.  vi.  14,)  Heb.  "133,  is  the  same  the  same  root, 
•word   which   is   commonly  used  to  '^  1  Pet.  iii.  20.  21. 

exy'vess  ato)ie>nent,  iis  in 'Exod.  xx\x.  "*  Chap.    vi.   16.     Compare  with 

36,  XXX.  10;  Lev.  xxiii.  27,  28,  licc.  this  the  three  stories  of  the  Temple, 

It  means,  primarily  and   simply,  a  1  Kines  vi.   4-8,  which  is  hut  au- 

coveriva.     The  word  rn£D-  ^licrci/-  otht'T  view  of  the  same  mystery. 
!>cui,  wjierp  the  blood  was  sprinkled  '^  .\.ct:s  x.  15,  28. 


PART  III.  Koah,  or  Rege)ieraiwn.  115 

not  know  the  heights  of  the  cross,^"  j^et  are  they  saved  by 
grace,  even  as  the  spiritual ;  tlieir  evil  natures  being 
cliecked  by  that  cross  wliich  is  for  tliem  and  for  all  the 
common  deliverance.  In  one  body  are  they  saved  to- 
gether, all  the  members  more  or  less  comely ;  ^^  and 
thoiig'h  with  unequal,  yet  each  with  perfect  joy,  they  shall, 
whether  beasts,  or  creeping  things,  or  flying  fowls,  whether 
young  men  or  maidens,  or  old  men  or  children,  whether 
fathers  or  babes  and  sucklings  in  Christ,  yea  and  tlie 
dragons  also,  all  praise  the  Lord,  in  that  cleansed  earth 
which  is  beyond  the  waters.^^ 

§  II. — Noah  in  the  Wateks. 

(Chapters  vii.  and  viii.  1-14.) 

Let  us  now  pass  on  to  that  stage  in  Noah's  life,  to  that 
point  in  regeneration,  when  by  the  cross  our  inner  man  is 
separated  from  the  old  world,  and  yet  not  come  experi- 
mentally to  the  better  world.  This  is  a  well-known  stage, 
and  as  safe,  if  not  as  blissful,  as  that  which  follows  it. 

Seven  distinct  steps  are  marked  in  it,  the  order  of  which, 
like  all  the  rest,  is  wonderful. 

(i.)  First  (I  trace  it  within)  man  is  "  shut  in  "  by  the 
Lord:  he  enters  the  ark,  but  "the  Lord  shuts  him  in,"  ' 

'^°  "  Area  in  summis  angustatur,  milia  Christi  per  baptismum  crucis 

usque  ad   unum   cubitum,    quia  in  passioiie   signatum,"  &c.       So   too 

Ecclesia,    quanto   sanctiores,    tanto  Ambrose,  De  Noe  et  A)x-a  ;  Gregory 

pauciores/'  &c. — Greg.  M.  iii  Expos.  the  Great,  In  Ezek.  Horn.  xvi. ;  and 

sup.  Evang.  Horn,  xxxviii.  §  8.  In    Expos.    Evang.    Hoiu.    xxxviii. 

■■^'   1  Cur.  xii.  22-25.  §  8;    Origen,  Horn.  ii.  in  Gen.;  Je- 

'-•'  Psalm  cxlviii.  7-13.     The  Fa-  rome,    Contr.  Jovin.  1.  i. ;  Cyprian, 

thers  are  full  of  references  to  this  Epist.  69,  and  many  others.    Imleed, 

outward  application  of  this  history.  St.  Peter's  direct  reference  to  this 

Augustine  {Contr.    Faust.  Manich.  type,  (1  Pet.  iii.   20,  21,)  gives  the 

).   xii.    c.   14-21,)   goes   into   it   at  clue  to  the  whole  of  it. 

^Teat  length: — "  Noe  cum  suis  per  >  Chap.  vii.  16. 
aqiiam  ct  lignum  liberatur,  sicut  fa- 

I  2 


116  Noah,  or  Regeneration,  part  m. 

that  is,  secures  him.  So  the  soul  which  has  embraced  the 
cross,  and  has  long  waited  by  it  to  be  saved  and  lifted  up 
from  Adam's  world,  comes  to  a  point  when  that  cross 
holds  him  as  with  nails,  "  shut  in,"  so  that  now  he  could 
not,  even  if  he  would,  turn  from  it.  Thus  "  shut  in," 
prisoners  of  hope,  are  we  preserved  ;  and  dark  and  narrow 
as  this  lot  appears,  we  would  not  change  it  for  the  freedom 
of  those  without,  who  may  mock  at  our  straitness,  but 
who,  if  not  so  "  shut  in,"  must  all  perish.  Thanks  be 
unto  Him  who  shuts  us  in, — who  will  not  let  us  leave  the 
narrow  cross,  which,  to  some  a  stumbling-block  and  to 
others  foolishness,  to  them  that  are  called  is  both  the 
power  and  the  wisdom  of  God  ;  cutting  us  off  from  com- 
munication with  what  is  without,  restraining  what  is 
within,  and  yet  saving  us.  Blessed  are  they  who  are  thus 
«  shut  in." 

(ii.)  Then  comes  the  flood  : — "  The  flood  was  upon  the 
earth  ;  and  the  waters  increased,  and  bare  up  the  ark,  and 
it  was  lifted  up  above  the  earth."  ^  So  is  it  witliin.  The 
day  arrives  when  the  inward  deep  is  moved  mightily. 
The  unquiet  element  in  us  is  loosed.  Now  the  floods  of 
temptation  and  lust  seem  to  break  out  everywhere.  Oh, 
what  fluctuations,  tossings,  and  swellings  are  there  !  Such 
a  flood  has  arisen  within  as  Jonah  passed,  when  he  cried, 
"  The  waters  compass  me ;"  ^  or  such  as  David  knew,  when 
he  said,  "Deep  calleth  unto  deep,  at  the  noise  of  thy 
waterspouts  ;  all  thy  waves  and  thy  billows  are  gone  over 
me."  ^  Now  the  fountains  of  the  great  deep  seem  broken 
up,  and  the  windows  of  the  heavens  only  pour  down 
judgment.  We  are,  as  we  say,  "  overwhelmed  within 
us."     A  flood  is  out,  destroying  and  changing  the  life  of 

2  Chap.  vii.  17.  ••  Psalm  xlii.  7.     See  also  Ixix.  1, 

•  Jonah  ii.  5.  2,  15. 


PART  m. 


Noah,  or  Regeneration. 


11 


man,  crushing  the  life  of  nature  out  of  us.  But  this,  too, 
painful  and  awful  as  it  is,  and  itself  the  judgment  of  the 
sin  of  the  old  man,  and  certain  destruction  if  we  do  not 
know  the  cross,  leads  the  spirit  to  greater  joys  and  greater 
liberty.  Thus  is  self  and  selfhood  destroyed  in  us.  We 
tremble  and  are  astonished  and  cry  out  for  fear,  and  yet 
by  such  a  death  the  Lord  frees  us.* 

There  remains  indeed  another  baptism.  The  creature 
cleansed  by  water  must  one  day  be  purged  by  fire  also. 
The  old  Adam  world,  the  ground  of  the  old  man,  beinu,- 
overflowed  with  water,  perishes.  But  the  heavens  and  the 
earth  which  are  now  beyond  the  water  shall  be  baptized 
witli  fire,  and  that  fire  shall  purge  the  floor,  and  crystallize 
the  earth  into  transparent  gold.^     So  within,  there  is  first 


*  The  experience  of  every  age  sup- 
plies illustrations  of  this  stage  ;  but 
the  following  letter  of  Terstegen  is 
so  beautiful  and  apposite,  that  I  in- 
sert it  here.  It  may  comfort  some  : 
"My  dear  sister,  —  Notwithstand- 
ing the  wretched  state  in  which  you 
describe  yourself  to  be,  I  am  still 
quite  at  ease  regarding  it,  and  am 
under  no  apprehension  of  evil  con- 
sequences. Were  I  concerned  for 
you  after  the  manner  of  men,  and 
were  I  glad  to  see  your  own  life,  the 
life  of  self,  preserved,  I  might  have 
reason  to  fear,  because  our  Lord 
attacks  it  so  forcibly  and  severely, 
and  pursues  it  so  warmly,  that  it 
must  soon  give  up  the  ghost,  which 
takes  place  and  is  accomplished  by 
tlie  complete  and  eternal  resignation 
of  yourself  into  the  free  hands  of 
God.  You  see  and  feel  nothing 
but  sin  and  corruption  within  you. 
Whithersoever  the  mind  turns  and 
directs  its  ^'iew,  everything  is  misery, 
grief,  and  sin ;  and  the  way  to 
escape  from  it  is  closed,  and  appears 


as  if  it  were  always  to  continue  so. 
Ah  I  thinks  subtle  self-love,  could  I 
only  find  a  little  nook  to  which  I 
might  retire,  and  t-ake  a  little  rest. 
Listen,  O  soul !  cease  thy  turning  : 
the  more  thou  seekest  to  make  mat- 
ters the  better,  the  worse  tliou  makest 
them.  Therefore  as  long  as  it  pleases 
God  to  leave  you  miserable,  corrupt, 
and  without  strength,  let  it  also 
please  you.  You  behold  your  real 
self  at  present,  as  you  are  in  your- 
self. Thank  God  for  having  thus 
disclosed  your  inward  wound  to  your 
view.  Previously,  when  the  dealings 
of  grace  with  you  were  so  gentle, 
nature  and  sense  occasionally  parti- 
cipated in  it;  but  in  the  way  in 
which  you  are  at  present,  thty  are 
deprived  of  all  support.  It  is  impos- 
sible that  nature  and  sense  should 
acqiiiesce  in  this  total  destruction. 
But  they  must  die.  Commit  your- 
self, therefore,  wholly  to  God  ; 
trust  Him,  and  you  shall  be  healed  * 
— Letter  XX. 

«  See  2  Pet.  iii.  6,  7. 


118  Koah,  or  Regeneration.  part  m. 

wacer,  then  fire ;  and  by  fire  the  heavens  as  well  as  the 
earth  are  purified.  In  both  the  Lord  appoints  the  flood 
for  good  ;  and  as  when  we  pass  through  the  waters,  be- 
cause He  is  with  us  they  do  not  overflow  us,  so  He  says, 
"  When  thou  walkest  through  the  fire  thou  shalt  not  be 
burned ;  neither  shall  the  flame  kindle  upon  thee."  ^ 

(iii.)  So  the  ark  goes  through  the  flood  ;  we  read,  "  The 
ark  went  upon  the  face  of  the  waters."  ^  It  goes  through 
them.  We  are  not  saved  from  death  and  judgment,  but 
through  it,  and  out  of  it.  Grod  does  not  save  us  from 
temptation.  He  Himself  may  loose  the  doors  of  the 
great  deep  within  us.  Even  yet  He  leads  His  sons  to  be 
tempted ;  ^  for  temptation  is  a  necessary  step  to  regenera- 
tion ;  that  we,  thus  knowing  how  helpless  we  are  in  self, 
how  lost  on  the  ground  and  home  of  the  old  man,  may 
resign  all  hope  in  self,  and,  knowing  the  worst,  may  yet 
triumph  in  deliverance  out  of  it.  The  regenerate  soul 
has  known  the  worst,  and  through  grace  has  come  safe  out 
of  it.  And  jufit  as  the  Lord  uses  our  "  clay,"  our  very 
faults,  when  touched  by  virtue  from  His  lips,  to  open 
blind  eyes,^^  so  does  He  use  the  great  deep  within  us, 
which  He  has  loosed  in  judgment  because  of  abounding 
sin,  to  drive  us  from  all  hopes  of  creature  help.  Thus 
are  we  saved,  not  from,  but  through,  the  waters ;  and  by 
death  is  he  destroyed  who  has  the  power  of  death.'^ 

(iv.)  Then  comes  the  wind  from  the  Lord  : — "  Grod 
remembered  Noah,  and  caused  a  wind  to  pass  over  the 
earth,  and  the  waters  assuaged."  ^^  Here  is  a  wondrous 
change.  "  Shut  in,"  "  lifted  up,"  or  "  passing  through 
the  waters,"  the  spkitual  mind  is  safe.     But  now  come 

'  Isa.  xliii.  2.  ">  John  ix.  6. 

8  Chap.  vii.  18.  "  Heb.  ii.  14. 

»  Matt.  iv.  1.  °  Chap.  viii.  1. 


PART  III.  Noah,  or  Regeneration.  119 

gentle  gales,  the  breathings  of  that  Spirit  which  stills  the 
floods  and  refreshes  the  weary  voyager.  The  Spirit 
breathes,  and  the  waters  assuage.  In  other  judgments 
a  wind  from  the  Lord  was  the  agent  of  deliverance.  Tlie 
locusts  of  Egypt  were  thus  destroyed : — "  The  Lord 
turned  a  strong  east  wind,  which  took  away  the  locusts."  ^^ 
So  the  way  through  the  Red  Sea  was  made  by  the  wind  : — 
"  The  Lord  caused  the  sea  to  go  back  by  a  strong  east 
wind."  ^*  So  again  shall  it  be  in  the  day  ''  when  the 
Lord  with  His  mighty  wind  shall  smite  the  tongue  of  the 
Egyptian  sea,  and  make  men  go  over  dryshod."  ^^  And 
so  within.  God  remembers  His  servant,  and  the  breath 
of  the  Lord  works  for  his  deliverance.  From  this  time 
forth  the  tossings  decrease.     The  rest  now  is  very  nigh. 

(v.)  For  the  next  step  is  the  grounding  of  the  ark. 
Now  it  rests  firmly  on  the  unseen  world,  though  the  waste 
of  waters  is  still  abroad,  and  no  portion  of  that  better 
land  is  yet  visible.^^  The  cross  has  brought  us  to  another 
sphere.  The  fact  is  not  cognisable  by  sight,  nevertheless 
it  is  felt,  for  settledness  is  attained  to.  The  future  home 
is  not  yet  seen.  A  veil  of  waters  yet  covers  it.  But  the 
ark  has  brought  us  to  "  the  everlasting  hills  ;  "  and  God, 
after  that  we  have  suffered  awhile,  now  stablishes, 
strengthens,  settles  us.^'^ 

'^  Exod.  X.  19.  mysteries  ;  but  I  do  not  attempt  to 

>*  Exud.  xiv.  21.  touch   the   subject.      The   Fathers. 

'5  Isa.  xi.  15.  however,   boldly  enter   on    it.     See 

'«  Chap.  viii.  4.  Augustine.  {Cnntr.   Faust.  Manich. 

"  1  Pet.   V.    10.      The  day  of  the  I.  xii.  c.  15-18,)   for   his  views  on 

ark's  re.'ting.  if  I  err  not,  was  the  the  times  and  numbers  here  ;  and 

day   of  Christ's   resurrection,    viz.,  for  some  very  suggestive  thoughts  on 

"  the  seventeenth  day  of  the  seventh  the  subject  of  numbers  generally,  see 

month."  which,  after  the  redemption  his  work,  Dc  lib.  Ar/ntr.  1.  ii.  c.  11. 

from    Egypt,    was   called   the   first  Surely   if  all   creation  be   a    type, 

month.     Here,  as  in  all  the  allusions  numbers  and  time  must  be  signifi- 

to  time,  are,   I  am   assured,  many  cant. 


120  Noah,  or  Regeneration.  part  m. 

(vi.)  Soon  more  is  reached.  After  the  tossings  cease, 
"  the  window  is  opened,"  and  a  new  world  appears. 
"  The  tops  of  the  mountains  are  seen."  Its  light  shines 
in.^^  What  is  seen  at  first  appears  isolated.  The  con- 
nexion is  not  seen  between  the  points  which  we  do  see. 
The  waters  still  only  permit  us  glimpses,  unconnected 
glimpses,  of  the  coming  world.  Yet  there  it  is — faith  is 
turned  to  sight.  These  hill-tops  are  pledges  of  untold 
and  unknown  scenes  of  future  joy.  For  many  a  day  we 
have  been  shut  up,  and  our  way  has  been  simply  a  path  of 
faith ;  but  now  the  floods  assuage,  and  light  breaks  in, 
and  we  can  cry  "  As  we  have  heard,  so  have  we  seen."  ^^ 
For  now  we  belong  to  the  new  creation,  now  that  the 
old  man  and  his  monstrous  progeny  are  destroyed  and 
dead. 

(vii.)  After  this,  and  just  before  the  going  forth  to 
enjoy  the  better  world  in  full  liberty,  "the  dove  and 
raven  are  sent  forth,"  ^o  figuring  (for  they  are  birds  of 
heaven,  and  the  heaven  is  the  understanding,)  certain 
powers  or  emotions  of  the  understanding,  both  pure  and 
impure.^^  In  the  actions  of  these  is  shewn  the  working 
of  the  good  and  evil  which  to  the  last  remains  with  us. 
For  of  the  impure  a  remnant  still  exists.  The  raven, 
finding  its  food  in  carrion,  figures  those  inclinations  which 
feed  on  dead  things.  The  dove  is  that  spirit  of  gentleness 
and  peace,  which,  though  with  us  before,  appears  more 
boldly  now  as  heaven  opens  to  us,  to  witness,  like  the 
dove  which  came  down  on  Christ,  that,  though  the  cross 
may  yet  remain,  there  is  promise  of  better  things.  The 
ark  does  not  change  the  raven.     The  cross  may  restrain, 

**  Chap.  viii.  5,  6.  *'  See  on  the  work  of  the  fifth 

'»  Psalm  xlviii.  8.  day,  pp.  33,  34. 

*'"'  Chap.  viii.  7 


PAKT  in.  Koah,  or  Regeneration,  12\ 

but  does  not  alter  impure  desires.  To  the  end  the  dead 
things  of  the  world  are  attractive  to  certain  inclinations  in 
each  of  us.  If,  therefore,  this  raven  can  be  free,  it  will 
not  return.  But  the  inward  man  will  not  trust  to  such 
guidance.  He  wants  better  proof,  and  this  the  dove  sup- 
plies ;  when  the  time  is  come  for  the  olive  to  bud  she 
brings  a  token.  And  the  man  understands,  for  now  the 
risen  world  is  near.  Then,  but  not  till  God  plainly 
directs  it,  the  cross  which  has  saved  us  is  exchanged  for 
the  enjoyment  of  that  resurrection  rest  to  which  it  has 
carried  us.^^ 

Such  is  this  stage  within.  Without,  its  accomplishment 
is  only  the  same  workings  on  a  larger  scale.  Shut  up,  safe 
in  the  cross,  the  elect  of  Grod  by  judgments  on  the  world 
are  lifted  heavenward.  Death  buries  one  and  then  another 
earthly  hope.  The  highest  hills,  to  which  the  world  look 
for  succour,  all  are  overflowed.  But  the  Church  by  the 
cross  goes  safe,  though  containing  some,  who,  like  the  un- 
clean raven,  if  they  might,  would  leave  it.  Such  shew 
their  nature  ere  the  rest  is  reached.^^    After  this  the  elect 

"  Ambrose,  throughout  his  whole  (c.  17,  §  62:)  the  dove  is  "  sim- 
comment,  Be  Noe  et  Area,  gives  the  plicitas."  (§  64.)  The  raven,  "ma- 
inward  sense  of  all  this  history.  He  litia,  diluvium  araat."  The  dove 
says,  '•  Diluvii  species  typus  est  pur-  will  not  stay  abroad  while  the  flood 
gationisanimse  i]ostr8e."(c.  13,  §  46.)  remains  ;  "  tard^  enim  inter  ssecu- 
Referring  to  "  Noah,  the  just  man,"  larium  fluctus  cupiditatum  portuni 
he  asks,  '•  Quisest  'Justus"  in  nobis,  solet  inveuire  simplicitas."  (c.  18, 
nisi  mentis  vigor,  qui  intra  istam  §  64.) 

arcam  inclusit  omne  animantium  ge-  '^^  "  Illas  duas  aves  misitNoe.  Ha- 

nus, . . .  omnes  irrationabiles  sensus,"  bebat  ibi  corvum,  habebat  et  colum- 

&c.   (c.    9,    §    30.)      The   flood   is,  bam.  .  .   Videtis  utique  quia  necesse 

"  EbuUiuut  omnes  foiites   cupidita-  est  ut  in  isfo  diluvio  saeouli  utrum- 

tum,"  (c.  9,  §  30:)  "  omnibus  pariter  que  genus  contineat  Ecclesia,  et  eor- 

ingruentibus  passionibus,'  &c.  (c.l4,  vum,  et  columbam.    Qui  sunt  corvi  ? 

§  49:)     its    cessation,    "aflBuentia  Qui    sua  quaerunt.     Qui  columbse? 

erroris  cessat."  (c.  17,  §  59  )     The  Qui  ea  quae  Christi  sunt  qua>runt." 

raven    is    "  impudentia  et   malitia,  Aug.  in  Johan.  Tractat.  vi.  §  2. 
quae  mortuis  pascitur,  sicut  corvus :  " 


122  Koah^  or  Regeneration,  part  m. 

also  have  another,  larger,  freer,  fairer,  dwelling-place. 
But  this  leads  us  to  another  stage,  when  Noah  emerge* 
into  the  world  beyond  the  waters. 


§  III. — Noah  on  the  Earth  beyond  the  Flood. 

(Chapter  viii.  15-22,  and  ix.  1-17.) 

The  scene  here  changes  as  from  earth  to  heaven ;  from  sin 
and  floods  to  joy,  and  rest,  and  liberty.  Blessed  had  been 
the  transition  from  the  old  world  of  sin  to  the  safe  but 
dark  and  narrow  ark  ;  for,  with  all  its  straitness,  blessed 
is  the  cross  :  we  are  shut  up  indeed  and  tossed,  yet  safe 
and  not  forgotten.  But  now  comes  a  fm-ther  wondrous 
change,  from  straitness  to  freedom,  and  from  floods  to 
quietness.  We  have  felt  what  it  is  to  be  in  the  old  world, 
grieved  by  its  confusions  and  corruptions,  which  we  can- 
not remedy.  We  have  known  the  stage  when  we  are 
separated  thence  by  the  cross,  and  yet  have  not  reached 
the  better  world.  Now  we  reach  that  land  of  rest,  and 
stand,  as  Noah  here,  on  a  new  and  purged  creation, 
brought  forth  from  that  earth  on  which  we  were  born,  to 
a  new  world  where  death  and  judgment  are  behind  us. 
Man  in  Christ  has  long  since  reached  this.  Baptism  is 
our  profession  of  faith,  that  as  Christ  is  risen,  and  we  are 
in  Him,  we  too  are  risen  with  Him.^  But  now  in  ex- 
perience our  spirit  comes  there,  from  the  things  of  the 
old  man  to  a  sphere  where  Adam  and  his  carnal  seed  can- 
not enter.     In  one  aspect,  as  in  Adam,  we  are  still  in  the 

'  Col.  ii.  12.     In  baptism  "we.ire  wliicliPaul  longed  for.  (Phil.iii.  10.) 

liuried  and  risen  with  Christ  through  This  latter  is  experience  rather  than 

faith  ; "  but  this  is  very  different  from  faith. 
"the  power  of  Christ's  resurrection," 


PART  III,  Noah,  or  Regeneration.  123 

old  world,  still  on  this  side  deatli,  sliiit  out  from  Paradise. 
In  another,  as  Noah,  as  the  spiritual  mind  which  has 
experienced  the  judgment  of  the  old  creation,  we  are 
risen  with  Christ,  consciously  brought  with  Him  into 
another  world. 

The  blessings  and  responsibilities  of  this  high  calling 
are  shewn  in  seven  distinct  particulars  recorded  here  of 
Noah. 

(i.)  First,  "They  went  forth." ^  This  is  true  liberty, 
known  in  word  perhaps,  but  not  in  power,  save  by  the 
fellowship  of  Christ's  sufferings  and  the  power  of  His 
resurrection.  Up  to  this  point  the  elect  is  more  or  less 
in  bondage,  a  "  prisoner  of  hope,"  secure,  yet  still  a 
prisoner.  But  when  through  grace  we  have  so  passed 
the  judgment  of  the  first  creation,  and  have  felt  the 
tossings  cease,  and  then  have  seen  the  hill-tops,  and  re- 
ceived the  olive-leaf,  the  earnest  of  the  inheritance,  from 
the  mouth  of  the  gentle  dove,  which  thus  assures  us  of  a 
world  beyond  the  water-floods,  then  our  freedom  is  near ; 
all  things  are  lawful,  if  all  things  are  not  expedient,  for 
us.  Many  a  conscientious  doubt  as  to  rules,  or  times,  or 
places,  now  is  resolved  for  us.  To  the  pure  all  is  pure. 
Henceforth  we  are  free  ;  we  may  "  go  in  and  out  and  find 
pasture."^ 

(ii.)  But  there  is  more  than  freedom  here;  for  now 
"  Noah  builded  an  altar  to  the  Lord,  and  offered  burnt - 
offerings."'*  This  is  worship,  in  the  main  like  that  of 
Abel,  though  the  burnt-offering  testifies  rather  of  obedi- 
ence and  acceptance  than  of  sin  and  trespasses ;  in  answer 
to  which  God  opens  all  His  heart,  with  secrets  of  love 
never  fully  told  in  Adam's  world.  Now  beside  the  altar, 
those  who  have  passed  the  flood  understand  Grod's  heart, 

2  Chap.  viii.  18.  ^  John  x.  9.  *  Chap.  viii.  20. 


124  Koah,  or  Regeneration,  fart  m. 

saying,  "  I  will  not  curse  again."  Yea,  "  thougli  man's 
lieart  is  still  evil,"  Grod's  heart  speaks  out,  "  I  will  not 
curse  or  smite  again."*  The  risen  man  cannot  say  that 
in  selfhood  his  imaginations  even  now  are  other  than  evil 
continually.  But  he  knows  that,  spite  of  this,  God  is 
saving  and  has  saved  him.  Here,  too,  lie  learns  how  the 
changes  in  the  earth  are  all  divinely  regulated  : — "  While 
earth  remains,  seed-time  and  harvest,  cold  and  heat,  sum- 
mer and  winter,  and  day  and  night,  shall  not  cease."  ^ 
Before  this,  as  darkness  fell,  he  may  have  feared  that  the 
light  was  for  ever  leaving  him,  and  that  his  fits  of  cold- 
ness would  have  no  limit.  Now  he  learns  that  these  things 
are  part  of  a  divine  plan.  Darkness  brings  into  light 
heavenly  things  unseen  before.  By  the  cold  many  a  weed 
is  nipped  and  withered,  and  many  a  hurtful  worm  perishes. 
"  While  earth  remains "  such  changes  are  well.  When 
earth  is  passed,  we  may  be  fit  for  changeless  things.  All 
this  in  its  depth  is  learnt  at  this  place,  by  the  holy  altar  of 
burnt  offering.  Oh,  how  many  things  are  only  cleared  up 
here  !  The  same  man  who  said,  "  Thy  way  is  in  the  sea, 
and  thy  path  in  the  great  waters,  and  thy  footsteps  are 
unknown,"  says  again,  "  Thy  way  is  in  the  sanctuary : 
who  is  so  great  a  God  as  our  God  ?  "  '^ 

iii.)  Fruitfulness  is  another  special  blessing  of  this 
stage: — "  God  said.  Be  fruitful  and  multiply."®  Just  as  in 
creation,  when  the  third  day  rose,  and  the  waters  were 
restrained,  the  earth  was  made  fruitful ;  so  now  in  Noah, 
the  third  great  stage  in  man,  the  flood  being  passed,  man 
increases  wonderfully.  "  Except  the  corn  of  wheat  fall 
into  the  ground  and  die,  it  abideth  alone  ;  but  if  it  die,  it 
bringeth  forth  much  fruit."  ^     Now  having  died  to  the 

»  Chap.  viii.  21.  '  Psalm  Ixxvii.  13,  19.  «  John  xii.  24. 

«  Chap.  viii.  22.  «  Chap.  ix.  1. 


TART  in.  Noah,  or  Regeneration.  125 

world  by  the  cross,  and  the  evil  fruits  which  grow  out  of 
old  Adam  lieing  judged  by  the  overflowing  waters,  the  new 
man  within  increases  yet  more.  Being  purged,  he  brings 
forth  much  fruit. ^^ 

(iv.)  But  the  blessing  goes  further.  Power  is  given 
over  beasts  :  — "  The  fear  and  dread  of  you  shall  be  upon 
every  beast,  and  upon  every  fowl,  and  upon  all  the  fishes 
of  the  sea:  into  thy  hand  are  they  delivered." ^^  Animal 
faculties  now  are  not  only  restrained  by  the  ark  or  cross, 
but  reduced  to  submission  :  the  man  or  reason  governs 
them.  The  ox  strong  to  labour,  the  strength  in  us  formed 
to  serve,  is  not  henceforth  to  spend  its  energies  without 
direction.  The  lion  and  the  bear,  fierce  thoughts,  must 
be  still.  And  if,  when  night  comes  down,  these  beasts 
will  yet  creep  forth,  and  the  young  lions  roar  against  their 
prey, — for  in  hours  of  darkness  these  beasts  at  times  will 
still  be  heard, — when  the  sun  ariseth  they  must  lay  them 
down  in  their  dens,  for  then  man  goeth  forth  to  his  work 
and  labour  until  the  evening.^^  I  know  indeed  that  even 
after  this,  after  man  has  passed  the  flood  and  is  regenerate, 
lions  may  be  loosed  in  judgment  by  the  Lord  :  the  man  in 
us  may  be  slain,  and  the  beast  may  be  seen  standing  by 
the  carcase ;  ^^  or,  as  in  another  case,  the  man  may  be 
blind,  and  the  beast,  which  should  be  guided  by  the  man, 

>«  John  XV.  2.     "  Non  est  igitup  "  Chap.  ix.  2. 

utile,  ciim  vitiorum  aliqua  confusio  '^  Psalm  civ.  20-23.       "  Domitis 

est  quae  mentem  occxipet,  serere  ali-  igitur   non  solum  terronis  omnibus 

quas  cogitationes,  atque  generare  et  passionibus,  sed  etiam  sensibus  cor- 

parturire  mentem.  Cum  autem  com-  poralibus,   bestias  sibi  quodam  ter- 

pressae  fuerint  cupiditites,  et  mens  rore  subjicit  et  timore,    in    quibus 

requieverit,  tunc  virtutes  possunt  et  species  videtur  inesse  malitiae  atque 

bona  opera  germinari ..  .  Sic  Justus  feritatis Omnibus  ergo  his 

multitudinevirtutisaugetur,etreplet  imperat  Justus,  cupiditate,  tristitia, 

terram,  quasi  cor  :.  .ita  nihil  vacuum  timore,"  &.c.  —  Ambros.    dc   Noe   ct 

sapientise  essp  patitur."— ./iw7;ros.  de  Area,  c.  24,  §  87. 
Noe,  c.  21,  §  77,  and  c.  24,  §  87.  "  1  Ivings  xiii.  24,  25. 


126  Koah,  or  Regeneration,  part  m. 

may  see  more  than  that  inward  man  which  was  formed  to 
i.;overn  it.^^  All  this  may  be  through  sin.  Yet  our 
calling  as  regenerate  is  to  rule  the  beasts,  not  to  be  ruled 
by  them.  If  the  animal  in  us  is  not  subject  to  the  mind, 
it  is  because  the  mind  or  man  is  not  subject  to  the  Lord, 
(v.)  Further,  on  this  ground  flesh  is  given  to  man  for 
food.  Before  the  flood  man's  food  is  "  the  green  herb." 
He  has  "for  meat  every  herb  bearing  seed,  and  every 
tree,  in  which  is  the  fruit  of  a  tree."  ^^  Now  it  is  said, 
"  Every  moving  thing  that  liveth  shall  be  meat  for  you : 
even  as  the  green  herb  have  I  given  you  all  things."*^ 
Before  the  flood  the  bodies  of  beasts  had  been  consumed 
by  the  fire  of  God  :  they  had  been  His  meat :  their  death 
had  satisfied  Him.  Now,  on  resurrection  ground,  man 
too  can  eat,  that  is,  find  satisfaction  in  the  same  sacrifice. 
Before  we  know  resurrection  life,  while  we  are  yet  in  the 
world  before  the  flood,  in  the  home  or  sphere  of  the  old 
man,  we  feed  on  the  fruits  of  the  earth,  those  fruits  of 
righteousness,  which,  whether  in  Christ  or  in  ourselves, 
naturally  afford  man  some  satisfaction.  As  yet  the  death 
of  the  creature  is  no  satisfaction  to  the  elect,  though  G-od 
is  satisfied  and  we  are  clothed  thereby.  God's  fire  may 
fall  and  consume  the  offering  :  we  give  it  up,  but  we  do 
not  really  eat  with  Him.  It  is  otherwise  when  this  stage 
is  reached.  Then  the  death  of  what  is  animal  is  not  only 
a  witness,  but  it  affords  us  food.  We,  too,  can  now  be 
satisfied  in  the  giving  up  of  life,  and  great  is  the  strength 
which  the  spiritual  man  derives  from  the  meat  which  is 
thus  given  to  him.^^ 

'*  Numbers  xxii.  23-31.  beant  menti  sapientis.  ut  olera  nis- 

'^  Chap.  i.  29.  tico   esse   subjecta,     atquc   ita    his 

'®  Chap.  ix.  3.  utamur   lit   agricola    oleribiis,"    &c. 

"  Amlirose     says,    "  Significatur  De  Koe.  &c.  c.    25,    §  91.     Aiicfiis- 

quod  irrationabiles  passiones  ita  de-  tine  adds,  respecting  the  pouring  out 


PART  III.  Noah,  or  Regeneration,  127 

(vi.)  At  this  stage  God  gives  authority  to  man  to  judge 
that  which  quenches  the  life  which  "  was  formed  in  Grod's 
im"ge ;  "  for  Grod,  having  now  by  regeneration  restored 
that  image  in  man,  would  not  have  it  again  mutilated. 
At  the  hand  of  every  man,  therefore,  He  now  requires  the 
life  of  man,  for  in  the  image  of  Grod  made  He  man.^*^ 
Before  the  flood  it  was  not  so ;  on  the  ground  of  the  old 
man,  Seth's  line  do  not  avenge  the  blood  of  Abel ;  just  as 
before  regeneration,  while  we  yet  abide  in  the  sphere  of 
the  old  man,  the  spiritual  mind  bears  witness  against  the 
sins  which  in  us  grow  out  of  old  Adam,  but  has  not  power 
to  correct  or  judge  them ;  for  on  that  ground  the  evil 
cannot  be  remedied.  The  old  man  is  corrupt,  with  liis 
works.  God's  image  cannot  be  seen  in  him.  God  will 
not  therefore  prune  his  branches ;  for  He  is  resolved  to 
cut  him  down.  But  after  the  washing  of  regeneration, 
when  the  image  of  God  is  again  brought  forth  through 
the  judgment  of  the  old  man,  when  the  spiritual  mind 
has  reached  the  risen  life,  and  looks  on  Adam  and  his 
works  as  judged  of  God,  with  Him  it  judges  any  reviving 
remnant  of  them  ;  for,  being  regenerate,  it  has  power  to 
correct  wickedness.  All  murder  therefore  now  is  judged  ; 
and  since  "  he  that  hateth  his  brother  is  a  murderer,"  ^^ 
for  hate  destroys  the  inward  man,  all  such  workings  of 
the  flesh  must  be  sharply  judged  by  the  regenerate.  Woe 
to  us,  if  we  use  not  the  power  committed  to  us,  if  the 
hateful  works  of  the  old  man  are  suffered  in  us  without 
self-condemnation. 

(vii.)  And  now,  to  crown  all  the  gifts  peculiar  to  this 
stage,  the  covenant  is  re-made,  and  a  heavenly  token  given 

of  the  blood,  which  is  commanded  tur,  sed  habe.it  ta-nquam  effiisionera," 

here  (v.  4) —  "  Ejecto  sanguine  ju-  &c. — Confr.  Faust.  1.  xii,  c.  22. 
bentur  manducare,  ne  vita  pristina  '*  Chap.  ix.  5. 

quasi  suiiucata  in  consciuntia,  teuea-  '"  1  John  iii.  15. 


128  Noalu  or  Regeneration.  pakt  m. 

<»f  it: — "And  I,  behold,  I,  establish  my  covenant  with 
you,  and  with  your  seed  after  you,  and  with  every  living 
creature  that  is  with  you.  And  this  is  the  token  of  the 
covenant :  I  do  set  my  bow  in  the  cloud  ;  and  it  shall 
come  to  pass,  when  I  bring  a  cloud  over  the  earth,  that 
the  bow  shall  be  seen  in  the  cloud.  And  I  will  remember 
my  covenant  which  is  between  me  and  you  and  every 
living  creature  of  all  flesh  ;  and  the  waters  shall  no  more 
be  a  flood  to  destroy  all  flesh.''  This  is  the  "  new  and 
better  covenant,"  not  "  of  law,"  with  "  Thou  shalt,"  but 
"  of  grace/'  saying,  "  I  will."  "  I  ivill  establish  my  cove- 
nant with  you  .  .  .  and  I  will  remember  my  covenant  .  .  . 
and  /  IV ill  look  on  the  bow  in  the  cloud,  and  the  waters 
shall  no  more  destroy."  For  now  man  has  learnt  that 
all  is  of  grace,  resting  not  upon  his  own,  but  upon  the 
Lord's,  will. 

Oh,  that  the  force  of  this  "  new  covenant,"  and  all  the 
difl^erence  between  ^'Thou  shaW  and  ''I  will^''  were  fully 
known  by  Grod's  children ;  and  that  in  every  soul  the  "  Thou 
shalt"  of  the  old,  had  given  place  to  the  " I  will"  of  the 
new  and  better,  covenant !  Let  this  be  understood.  The 
covenant  of  law,  as  given  to  the  old  man,  first  and  last,  is 
all  ''Thou  shalV  So  God  to  Adam  said,  *'Thou  shalt  not 
eat  of  it ;  in  the  day  thou  eatest,  thou  shalt  surely  die  :  " 
and  by  Moses  repeating  the  same  covenant  of  law,  each 
command  reiterates  the  same,  "Thou  shalt .'^^ — "Thou 
shalt  love  the  Lord  with  all  thy  heart ; "  "  Thou  shalt  not 
steal ;  "  "  Thou  shalt  not  covet."  Such  a  covenant  is  all 
"  of  works."  There  is  a  command  to  be  fulfilled  by  man, 
and  therefore  its  validity  depends  on  man's  part  as  w^ell  as 
God's  being  performed  perfectly.  Such  a  covenant  cannot 
stand,  for  man  is  always  sure  to  fail  in  his  part.  Thus  the 
covenant  of  law  or  works  to  man  is  and  must  be  only 
condemnation.    But,  finding  fault  with  this,  the  Lord  will 


PART  in,  Noah,  or  Regeneration,  129 

make  "  a  new  covenant ; "  and  this  new  covenant  or  gospel 
says  throughout,  not  "  Thou  shalt,"  but  "  I  will."  It  is 
"  the  promise,"  as  St.  Paul  says  to  the  Galatians.^*^  All 
that  it  requires  is  simple  faith.  "  This  is  the  covenant  I 
will  make  in  those  days,  saith  the  Lord ;  /  will  put  my 
laws  in  their  hearts ;  and  /  will  write  them  in  their 
minds ;  and  /  luill  be  merciful  to  their  transgressions  ; 
and  their  sins  I  will  remember  no  more ;  /  will  dwell  in 
them,  and  walk  in  them,  and  I  tvill  be  unto  them  a  God, 
and  they  shall  be  unto  me  a  people."  It  is  this  "  I  will" 
which  Noah  now  hears,  and  to  which  at  this  stage  Grod 
adds  "a  token"  set  in  heaven. 

This  token  is  "  the  bow  set  in  the  cloud."  Before  the 
flood,  the  elect,  though  not  so  fully  instructed,  yet  had 
"the  covenant." 21  But  of  its  "token"  nothing  had  been 
heard  :  for  this  is  only  learnt  experimentally,  when  we 
have  known  and  in  spirit  passed  the  deep  waters.  This 
token  now  appears  "  in  the  cloud."  The  cloud,  brought 
over  the  earth,  was  not  only  a  remembrance,  but  some- 
thing like  a  remnant,  of  the  judgment.  We  therefore 
sometimes  "fear  to  enter  the  cloud." 22  If  it  might  be  so, 
we  would  have  "  tokens "  of  the  covenant  without  the 
dark  waters.  But  it  cannot  be.  Only  in  dark  and  cloudy 
days  can  the  bow  of  heaven  be  seen  spanning  the  lower 
earth.  Then,  mid  dark  waters,  when  the  sun  breaks  out, 
though  the  cloud  may  be  dark,  a  bow  appears  amid  the 
darkness;  half  a  ring — half  that  ring  with  which  the 
regenerate  soul  is  now  married  to  the  Lord,  and  assured 
of  endless  rest  with  Him.  The  lower  world  yet  hides  the 
rest  of  the  ring ;  but  on  high  "  a  rainbow"  shall  be  seen 
"  in  a  circle  round  the  throne."  ^^ 

20  Gal.  iii.  16-18,21,  22,  29.  22  j^^q  Jj.  34. 

2'  Chap.  vi.  18.  23  So  we  read,  Zpt j  kukAcJ^ci'.     Rev. 


130  Noah,  or  Regeneration,  part  in. 

Such  are  the  joys  to  which  we  are  called  by  the  power 
of  Christ's  resurrection  and  the  fellowship  of  His  suf- 
ferings. 

And  this,  too,  is  fulfilled  without.  In  this  more  outward 
view,  Noah's  blessings  here  are  the  joys  of  the  Church  as 
dead  and  risen  with  Christ.  The  Man  of  Eest  and  His 
sons  are  brought  by  the  washing  of  regeneration  to  things 
which  fallen  Adam  never  heard  of.  Here  freedom,  and 
worship,  and  increase,  and  power, — power  over  those  who 
are  as  beasts, — is  freely  given  to  them.  Here  the  death 
of  the  flesh,  in  ourselves  or  others,  is  found  to  be,  even  as 
good  fruits,  the  means  of  strengthening  life.  Here,  too, 
sin  is  judged.  In  the  world  saints  judge  not: — "What 
have  I  to  do  to  judge  them  that  are  without  P"^"*  In  that 
sphere  our  work  is  to  set  forth  grace,  even  while  we  witness 
that  God's  judgment  is  hastening.  But  in  that  Church 
which  stands  on  risen  ground,  we  must  "  put  away  from 
ourselves  the  wicked  person."  ^^  Would  to  G-od  that  this 
were  laid  to  heart.  But  too  often  judgment  is  exercised 
in  the  world,  where  grace  should  be  manifested  ;  while 
excuses  are  offered  for  want  of  discipline  in  that  redeemed 
body,  where  all  evil  should  be  rooted  out.  Labour  enough 
is  spent  to  correct  a  ruined  world  :  nothing  is  done  to 
purge  a  failing  Church.  But  this  leads  us  to  another 
stage,  where  the  failure  of  the  regenerate  is  fully  revealed 
to  us. 

iv.  3.  Ambrose  has  another  thought      vult,  quam  ferire,"  &c. — De  Noe,  &c, 

here: — '-Iris,  quasi  arcus  contentus,       c.  27. 

sed  careus  sagitta,  magis  terrere  nos  ^4  j  Qqj.^  ^^  12.       25  ^  ^or.  y.  13. 


PAST  in.  Noah,  or  Regeneration.  131 

§  IV. — Noah's  Sons. 

(Chapter  ix.  18-29,  and  x.) 

We  are  now  to  see  what  man  brings  forth,  when  grace  has 
brought  him  through  the  judgment  of  the  first  creation 
into  another  sphere.  Spite  of  all  his  gifts,  nay  by  his  gifts, 
Noah,  that  is,  regenerate  man,  fails  even  as  the  unregene- 
rate.  His  blessings  ensnare  him.  Here  we  are  shewn  the 
agents  and  stages  of  this  tragedy,  from  Noah's  first  error, 
and  his  children's  crimes,  down  to  all  the  confusions  of 
Great  Babylon.  For  Babylon  the  Great,  with  all  her 
abominations,  cannot  precede,  but  follows  regeneration. 

First,  we  are  shewn  what  springs  out  of  Noah,  that  is 
all  the  forms  of  life  which  grow  out  of  the  regenerate. 
We  may  for  a  moment  look  at  this,  after  which  the  diffe- 
rent phases  of  failure  will  be  manifest. 

To  speak  then  of  these  seeds  as  seen  within.  Noah  is 
the  spiritual  mind,  brought  forth  from  the  ground  of  the 
old  man  into  a  purer  world.  His  sons  represent  those 
forms  of  life,  which,  produced  by  the  spiritual  mind  in  us 
before  regeneration, — as  Shem,  Ham,  and  Japhet,  were 
born  before  the  flood, — develope  themselves  in  us  after 
we  have  known  the  judgment  of  the  first  creation.  For 
regeneration  bears  in  us  more  than  one  mind  or  form  ot 
life;  and  whichever  of  these  is  the  master-life  within 
stamps  us  either  as  Shems,  or  Hams,  or  Japhets ;  just  as 
he  who  lives  in  the  animal  or  beast-like  life  may  be  de- 
signated as  a  fox,  or  wolf,  or  serpent,  according  to  the  form 
of  life  which  most  predominates.  For  there  are  in  us 
many  forms  of  life.  Even  the  animal  life  (and  in  its  place 
it  is  subservient  to  our  blessedness)  is  full  of  variety. 
And  no  less  does  the  higher  life  of  the  man  or  mind 

K  2 


1 32  Noah,  or  Regeneration.  part  m, 

witliin  take,  as  we  have  seen  in  Adam's  sons,  many 
different  forms  at  different  stages  of  its  development.  In 
Adam's  sons  we  saw  the  different  forms  of  life  which  grow 
out  of  old  Adam,  that  is  the  natm-al  man.  Now  in  Noah 
and  his  sons  we  are  shewn  all  the  forms  which  the  regene- 
rate mind  may  produce  in  each  of  us. 

Now  the  forms  of  life  which  regeneration  produces  are 
as  different  as  Shem,  Ham,  and  Japhet ;  for  man  is  com- 
posed of  body,  soul,  and  spirit,  a  wondrous  compound  of 
very  different  worlds ;  and  of  each  a  germ  or  seed  buds 
out  within,  produced  in  man,  as  Noah's  three  sons,  before 
regeneration,  which  after  the  flood  shew  whence  and  what 
they  are,  and  their  respective  natures,  whether  of  the 
body,  or  of  the  soul,  or  of  the  spirit ;  whether  Ham, 
Japhet,  or  Shem,  whose  very  names  tell  what  they  are, 
very  different,  yet  all  fruits  of  one  common  regeneration. 
There  is,  first  and  highest,  the  contemplative  life,  which 
delights  in  things  unseen,  in  adoring  love  and  holiness. 
There  is  again  the  active  life,  which  is  good,  and  does 
good,  but  deals  more  with  external  things.  Besides  these 
there  is  the  doctrinal  life,  a  mind  occupied  with  truth, 
without  the  savour  and  power  of  it ;  a  form  of  life,  which, 
though  growing  out  of  the  regenerate  mind,  is  nigh  to 
evil,  and  must  be  subdued  and  fought  against.  Shem  is 
the  first  of  these ;  Japhet,  the  second  ;  the  third  is  Ham, 
the  father  of  Canaan,  whom  Israel  have  to  overcome.  For 
Shem,  meaning  name,  represents  that  mind,  which,  know- 
ing the  Name  which  is  above  every  name, — that  Grod  is  a 
Spirit,  and  they  who  worship  Him  must  worship  Him  in 
spirit  and  in  truth, — is  set,  as  names  are  set  for  things,  to 
witness  for  His  Name,  and  so  reflect  something  of  Him.* 

>  The  word  Shem,  or  name,  is  de-  put,  apparently  for  this  reason,  that 
rived  from  the  verb  QtJ',  to  place  or      a  7iame  is  i^laced  or  substituted  for  a 


Koak,  or  Regeneration, 


133 


Japhet,  that  is,  enlargement,  goes  forth,  in  the  sense  of 
the  freedom  which  is  the  portion  of  the  regenerate  soul, 
to  spread  abroad  on  the  face  of  the  earth  something  of 
that  large  blessing  which  God  has  given  it.^  Ham,  signi- 
fying burnt  or  black,  is  the  mind  which  is  "  seared  as 
with  a  hot  iron  ;"3  knowing  but  not  living  in  the  truth  ; 
and  thus  producing  Canaan,  that  accursed  form  of  life, 
which  is  the  inevitable  fruit  of  a  life  of  doctrine  without 
love  or  communion.  In  point  of  honour  Shem  stands 
first,  but  in  their  development  Japhet's  and  Ham's  sons 
are  given  before  Shem's ;  shewing,  what  indeed  is  proved 
by  all  experience,  that  the  highest  life  in  us  is  the  last  to 
develope  itself.'*  "  Of  these  was  the  whole  earth  over- 
spread." And  hence  spring  all  the  forms  of  regenerate 
life,  good,  bad,  or  indifferent.^ 


thing,  as  its  sensible  sign.  The 
word  is  also  closely  connected  with 
the  D'»Dt^)  or  heavens.  Indeed  the 
latter  word  is  but  a  masculine  plural 
of  the  same  word,  Shem.  These 
"heavens"  are  they  who  "declare 
the  glory  of  God,"  and  "  in  whom 
(as  in  Shem's  family)  God  hath  set 
a  tabernacle  for  His  sun." — Psalm 
xix.  ] ,  4. 

2  I  may  note  how  unchangeably  to 
the  present  day  the  sons  of  Shem, 
even  in  the  letter,  that  is  the  Asia- 
ties,  are  men  who  love  the  contem- 
plative life ;  while  Japhet's  sons, 
that  is  the  European  family,  as  much 
prefer  the  active  life. 

3  1  Tim.  iv.  2. 

*  Compare  the  order  in  chap.  ix. 
18,  and  chap.  x.  1,  with  that  in 
chap.  X.  2,  6,  22. 

*  Chap.  ix.  19.  Ambrose,  as  usual, 
thus  gives  the  inward  sense  : — "In- 
terior significatiodemonstrat'justum 
virum,'  (he  is  speaking  of  Noah  when 
come  forth  out  of  the  ark,)  tanquam 


arborem  fructuosam,  internecatis  quae 
escam  ejus  sole  bant  arrodere,  coar- 
tare  processus  ramorum,  velut  ex- 
sortem  irrationabilium  passionum, 
solum  remansisse  cum  suis.  '  Sui ' 
autem  sunt  animi  disceptationes." 
De  Noe,  &c.  c.  15,  §  55.  He  thus 
explains  these  "  sons  "  more  parti- 
cularly: — "Huic  vero  tres  filii  nati, 
Sem,  Cham,  Japhet,  qusenomina  sig- 
nificant bonum,  et  malum,  et  indiffe- 
rens;  ut  et  naturae  gratia  bonitatem 
habuisse,  et  malorum  tcntamenta  ei 
nequaquam  defuisse,  et  indifferenti- 
bus,  hoc  est,  velut  supellectili  virtu- 
tum  abundasse  videatiir." — Id.  c.  2, 
§  3.  "  Sunt  enim  cogitationes  men- 
tis contrariae,"  &c. — Id.  c.  2,  §  5. 
In  the  same  chapter  (§  5)  he  ex- 
plains Shem  and  Ham  as  "  bonitas 
et  malitia  mentis  ;"  adding,  "  Cete- 
rum  non  tam  hie  homines  quam 
mores  comprehenduntur,  .  .  .  nam 
Cham  calor,  Chanaan  commotio  est," 
&a.—Id.  c.  32,  §  121. 


134  Noah,  or  Regeneration.  part  m. 

But  this  may  be  more  plain  to  some  in  its  outward 
fulfilment  as  seen  in  the  professing  Church.  Only,  when 
we  look  at  evil  without,  let  us  not  forget  that  the  germ 
of  it  all  is  within  our  own  heart ;  and  that  evil  men 
around  are  only  what  they  are  by  crushing  in  their  souls 
the  seed  of  the  divine  life,  and  by  sinking  into  some  one 
or  other  of  those  lower  forms  of  life,  which  though  work- 
ing in  us  are  not  elect,  that  is,  not  our  true  life.  This  is 
our  trial,  whether  we  will  be  beasts,  or  Cains,  or  Shems, 
or  Hams,  or  Japhets.  Blessed  are  they,  who,  dying  to 
that  in  them  which  is  opposed  to  Grod,  forsaking  self  and 
the  fruits  of  that  self,  which  stage  after  stage  so  persever- 
ingly  revives  in  us,  step  by  step  come  back  out  of  self  to 
God,  to  the  life  which  is  not  of  self,  but  of  Him,  and  to 
His  glory. 

To  look  then  at  this  scene  without.  Noah  and  his  sons 
figure  the  regenerate  Church,  who  with  differing  forms  of 
life  have  one  root,  brought  through  the  one  baptism  from 
the  world  of  Adam,  to  new  gifts  and  higher  responsibilities. 
Noah  represents  the  Church  generally :  his  sons,  its  com- 
ponent parts  and  varieties ;  differing  from  one  another  as 
Peter,  Paul,  and  John,^  and  to  differ  yet  more  in  their 
development,  but  all  part  and  fruit  of  one  same  tree, 
whose  produce  shews  its  soil  as  well  as  its  own  distinct 

^  The  thought,  that  Peter  andJohn  altera  in  mercede   contemplationis, 

are  types  of  different  forms  of  Chris-  ....  ista   significata  est  per  Apo- 

tian  life,  is  very  common  in  the  old  stolum  Petrum,  ilia  per  Johannem." 

writers;  John  being  taken   as   the  Tractat.  in  Joha7i. cxniv.  Eomanism 

type  of  the  life  which  is  by  vision  of  and  Protestantism    shew  for  them- 

Christ ;  Peter,  of  that  which  is  by  selves   that   they   are    respectively 

faith  and  conflict.     So   Augustine:  Peter's  and  Paul's  children.     John's 

"  Duas  itaque   vitas   sibi   divinitus  lineof  things  is  less  capable  of  being 

praedicatas    et    commendatas   novit  systematized   and  less    corruptible, 

Ecclesia,  quarum  est  una  in  fide,  al-  and  "  will  tarry  till  the  Lord  come." 

tera  in  specie,  una  in  labore,  altera  John  xxi.  22,  23. 
in   requie,    una  in   opere  actionis, 


PART  III.  Noah,  or  Regeneration,  135 

vegetable  life  and  constitution.  As  in  the  case  of  Jacob 
and  his  sons,  each  son  or  tribe  figures  the  distinctive 
character  of  some  part  of  the  spiritual  Israel,  who  are 
either  Levis,  addicted  to  service,  or  Naphtalis,  satisfied 
with  favour,  or  Judahs,  possessing  the  gift  of  rule ;  so  is 
it  with  Noah's  sons :  each  presents  one  class  of  the  re- 
generate :  Shem,  those  who  love  the  inner  life  ;  Japhet, 
the  men  of  action  ;  Ham,  the  men  of  mere  doctrine  ;  and 
Canaan,  those  unhappy  souls,  who,  from  being  hearers 
only,  have  come,  still  self-deceived,  to  be  deceivers  also. 
These  three,  or  if  we  count  Canaan,  (and  he  is  named,) 
these  four,  represent  the  great  distinguishing  classes  into 
which  the  Chiuch  may  be  divided.  For  as  in  the  four- 
fold results  of  the  Sower's  work,^  so  here,  we  have  three 
classes  springing  from  the  original  seed,  and  a  fourth  class, 
which,  though  not  actually  from  it,  is  yet  mentioned  in 
connection  with  it.  There  is  true  inward  religion,  and 
true  outward  religion  ;  these  are  Shem  and  Japhet.  There 
is  also  false  inward  religion,  and  false  outward  religion : 
these  are  Ham  and  Canaan.  Every  possible  form  of 
Christian  life  is  the  development  sooner  or  later  of  one  or 
other  of  these  four  great  classes. 

Let  this  solemn  truth  sink  into  our  hearts.  There  is  a 
form  of  life  which  grows  out  of  the  regenerate,  which  is 
accursed.  For  regeneration  not  only  spares  the  beasts, 
though  it  gives  us  power  to  subdue  and  govern  them,  but 
it  leaves  in  us  a  mind  like  Ham,  which  revives  the  ways  of 
the  old  man  in  the  regenerate  soul.  Hence  the  Clmrch 
has  had  its  Hams,  and  from  them  has  grown  up  Grreat 
Babylon.^  All  history  shews,  not  that  it  is  likely,  but 
certain,  that  in  the  Church's  own  bosom  will  be  nursed  its 

">  Matt.  xiii.  18-23. 

*  Babel  is  the  work  of  the  seed  of  Ham.    Chap.  x.  6-10. 


136  Noah,  m^  Regeneration.  part  m. 

worst  enemies.  Heresy  cannot  exist  without  the  truth  ; 
and  "  thei^e  must  be  heresies,  that  they  which  are  approved 
may  be  made  manifest."^  Then,  and  after  the  division  in 
the  days  of  Peleg,  Eber's  son, — for  Grreat  Babylon  has  then 
been  built  up, — the  elect  Hebrew  is  as  distinct  from  the 
rest  of  Noah's  sons,  as  Noah  himself  had  been  from  the 
world  before  the  judgment.  Then  the  word  is,  "  Gret  thee 
out  from  thy  country,  and  from  thy  kindred,  and  from 
thy  father's  house,  into  a  land  which  I  will  shew  thee."^^ 

It  would  be  full  of  deepest  interest  to  trace  the  course 
of  these  different  families  through  their  successive  gene- 
rations. For  in  them  is  prefigured  the  parentage  and 
birth  of  every  sect  and  heresy  which  has  sprung  out  of 
and  troubled  the  bosom  of  the  regenerate  Church.  Here, 
had  we  opened  eyes,  we  might  see  how  from  the  Apostolic 
Church  has  sprung,  as  from  a  common  source,  all  that 
endless  train  of  error  which  is  around  us  in  the  different 
forms  of  Eomanism  and  Protestantism.  Here  we  might 
trace  the  lineage  of  faith  and  love,  and  not  less  of  false 
spirituality,  fanaticism,  ignorance,  rationalism,  and  reli- 
gious formalism.  These  neglected  genealogies  give  it  all. 
Here  we  have  the  true  "  Theory  of  Development,"  given 
by  One  who  cannot  lie,  and  given  "  for  our  learning  and 
instruction  in  righteousness."^^  Few,  however,  care  to 
think  on  these  things,  or  consider  how  surely  certain  forms 
of  life  gradually  produce  other  forms  most  dissimilar  ;  how 
the  true  spiritual  seed,  the  men  of  holy  contemplation, 
may  beget  a  seed,  as  Shem  begat  Asshur,  in  whom  the 
contemplative  life  is  changed  to  one  of  mere  reasoning, 
whence  grows  Assyria,  with  all  its  cities  and  its  crimes.  ^^ 

^  1  Cor.  xi.  19.  '^  Asshur,  the  father  of  the  Assy- 

'"  Chap.  xii.  1.  rians,  was  Shem's  son  :  chap.  x.  22. 

**  Kom.  XV.  4,  and  2  Tim.  iii.  1 6. 


PART  III.  Noah,  or  Regeneration.  137 

Few  think  how  the  Japhets,  that  is  the  men  of  active 
life,  may  produce  sons  who  sink  ere  long  into  what  is 
merely  outward,  and  become  as  the  nations;  or  how 
surely  the  men  of  mere  doctrine,  like  Ham,  will  produce 
families  in  which  their  evil  will  increase,  until  'Egypt,  and 
Babel,  and  cursed  Canaan  are  manifested  ;  these  last  as 
truly  sons  of  Noah  as  Shem,  but  like  the  chaff,  though 
springing  from  the  same  root  as  the  wheat,  destined  to  be 
one  day  awfully  separated. 

Without  pretending  to  go  into  details,  a  few  general 
points  in  this  development  of  the  regenerate  may  be  for 
profit  here. 

And  first  let  us  mark  the  respective  proportions  of  the 
three  great  families  which  grew  out  of  Noah.  Seventy- 
two  names  in  all  are  given  us.^^  Of  these,  thirty-one  are 
of  Ham's,  twenty-seven  of  Shem's,  and  fourteen  of  Japhet's 
line  ;  so  much  more  prolific  is  evil  than  good,  even  in 
regenerate  man  :  reminding  us  of  the  lists  of  sins,  so 
greatly  outnumbering  the  catalogue  of  graces,  enumerated 
by  the  Apostle  ;  ^^  and  of  the  number  of  "  the  works  of 
the  flesh,"  as  compared  with  "  the  fruits  of  the  spirit."  ^^ 
So  is  it  without,  even  as  within.  The  evil  seed,  whose  life 
is  one  of  doctrine  rather  than  of  love  to  Grod  and  man,  is 
that  which  under  a  variety  of  forms,  for  the  present  at 
least,  most  spreads  and  multiplies.  "  Broad  is  the  way 
that  leadeth  to  destruction,  and  many  there  be  which  go 
in  thereat."  ^^ 

''  Chap.  X.   1-32.     The  numbers  '*  Rom.  i.  25-31,  and  2  Tim.  iii. 

here,  I  am  assured,  are  all  full  of  2-5. 

divine    mysteries  ;   as   some   of  old  '*  Galatiansv.  19-23.    Seventecii 

have  marked.      Our   version    gives  "works  of  the  flesh  "  are  recorded, 

only  twenty-six   names    h^re  from  besides    the    comprehensive    word, 

Shem.     The  LXX.  add  one  more,  "  and  suchlike;  "  nine  "  fruits  of  the 

Cainan,  between  Arphaxad  and  Sa-  spirit." 

lah.      St.   Luke  follows  the  LXX.,  '«  Matt.  vii.  13. 
chap.  iii.  36. 


138  Noah,  or  Regeneration.  part  m. 

Of  these  three  lines,  all  whose  outcome  is  shewn  here, 
it  may  sujffice  to  note  a  few  particulars.  I  have  not  a 
doubt  that  every  name  recorded  describes  some  distinct 
character.  And  though  to  a  mere  English  reader  any 
comment  on  names  may  seem  fanciful,  if  not  hazardous, 
yet  to  a  thoughtful  mind  the  names  simply  translated 
would,  I  believe,  suggest  many  things.  In  reading  Bunyan, 
when  we  meet  with  "Faithful,"  and  "By-ends,"  and 
"  Evangelist,"  and  "  Griant  Despair,"  and  others  ;  or  when 
we  hear  of  places,  such  as  "  Slough  of  Despond,"  or 
"  Vanity  Fair,"  or  "  Mansoul,"  with  its  "  Eyegate,"  and 
"  Eargate,"  and  "  Mouthgate,"  the  name  suggests  some 
mystery.  But  Bunyan,  in  writing  thus,  was  only  copying 
the  style  of  Grenesis,  in  which  the  names  always  express 
character ;  for  I  think  no  one  can  imagine  that  such 
names,  as  some  here,  would  be  given  or  recorded  without 
some  deep  reason. 

But  I  shall  not  attempt  to  trace  all  the  line.  This, 
however,  I  would  repeat,  that  from  Ham,  that  is  the  life 
of  mere  doctrine, — of  truth  without  love, — proceeds  a 
seed,  which,  being  called  Nimrod  or  the  rebel,  "  becomes  a 
mighty  one ;"  in  whom  first  the  patriarchal  life  is  changed 
into  "  a  kingdom  at  Babel,"  a  kingdom  over  brethren ;  ^^ 
while  another  branch  of  the  same  stock  of  Ham  is  the 
renowned  Mizraim  or  Egypt,^^  which  as  much  as  Babel, 
though  in  other  ways,  becomes  a  snare  to  Grod's  elect. 
What  these  represent  we  may  hereafter  see ;  suffice  it  now 
to  mark  that  Babel  and  Egypt  both  grow  out  of  Ham  ; 
the  greater  number  of  whose  sons  bear  names  which  are 
connected   with,   or  descriptive   of,   war   and  strife  and 

•^  Chap.  X.  8-10.    _  Mizraim   is  the   Hebrew   name  for 

'"  Chap.  X.  6.     It  is  scarcely  ne-       Egypt, 
cessary,   I   suppose,    to    add,   that 


PART  III.  Noah,  or  Regeneration,  139 

bloodshedding.^^  Shem's  line  tell  out  yet  more  solemn 
truths.  From  him  springs  the  Assyrian,  as  well  as  the 
true  Israelite.  Asshur  no  less  than  Eber  is  his  son  ;'^°  so 
surely  does  the  contemplative  life,  which  produces  true 
holiness,  tend  also  to  beget  that  spirit  of  mere  reasoning, 
of  which  Asshur,  or  Assyria,  is  the  appointed  type.  So 
near  is  the  false  to  the  true ;  so  quick  the  descent  from 
that  which  is,  to  that  which  is  not,  acceptable.  I  need 
not  repeat  what  I  have  said  of  Japhet.  Let  us  not  forget 
how  soon  his  seed,  that  is  the  fruit  of  active  life,  dege- 
nerates into  that  which  Grod  counts  as  the  world,  into  a 
mere  Grentile  life  which  knows  not  Grod.^^ 

Such  are  the  seeds,  whose  fate  is  foretold  in  that  pro- 
phecy of  their  father  Noah,  with  the  literal  fulfilment  of 
which  we  are  so  familiar  :  the  spiritual  sense  of  which  no 
less  reveals  the  course  and  end  of  those  different  forms  of 
life  which  have  been  developed  in  the  regenerate. 

The  fate  of  Ham  comes  first.  In  his  seed  Noah  foresaw 
one  who  would  be  "cursed  Canaan ;"  who  though  called,  as 
a  son  of  this  house,  to  liberty,  would  become  "  a  servant  of 
servants  to  his  brethren."  ^^  These  are  they  who,  knowing 
much  of  the  truth,  "  walk  after  the  flesh  in  the  lust  of 
uncleanness,  and  despise  government;  presumptuous  are 
they,  self-willed  ;  they  are  not  afraid  to  speak  evil  of  dig- 
nities." ^^  Such,  though  they  appear  to  have  escaped  the 


•^  To  trace  only  tlie  names  of  the  slaughter:    "Dedan,"    solitary,    or 

sonsofCush,  Ham's  firstborn:  (chap.  perhaps,   who  judgeth  :    names   all 

X.  7:)  "  Seba  "  is  taking,  or  being  akin  to  strife  and  misery. — Cf,  Hie- 

taken  in  battle : ' '  Havilah,"  labourhig  ran.  No?)i.  Heb. 

or  bringing  forth:  "  Sabtah"  (a  word  20  c^ap.  x.  21,  22. 

connected    with    besit^giug     strong  "  Chap.  x.  2-5.     "  By  these  {i.e. 

places)  means  going  round  or  com-  Japhet's  sons)  were  the  isles  of  the 

passing:    "  Raamah  "  is   a  voice  of  Gentiles  divided,"  &c. 

thunder,  as  of  an  army  shouting  for  22  Chap.  ix.  25. 

the  battle:  "  Sabtecha,"  the  cause  of  "  2  Pet.  ii.  10,  11. 


140  Noah,  or  Regeneration,  part  m. 

pollutions  of  the  world,  through  the  knowledge  of  the 
Lord  and  Saviour  Jesus  Christ,  again  entangled  therein 
and  overcome,  find  their  latter  end  worse  than  the  begin- 
ning. But  it  is  happened  unto  them  according  to  the  true 
proverb, — The  dog  is  turned  to  his  own  vomit  again,  and 
the  sow  that  was  washed  to  her  wallowing  in  the  mire. 
That  the  Church  has  such  a  seed  needs  no  proof :  but  that 
it  "  serves  brethren," — that  it  subserves  a  good  end, — is 
not  always  seen  sufficiently.  Yet  it  must  be  so  ;  for  the 
Lord  has  said,  "  A  servant  of  servants  shall  he  be  unto 
his  brethren."  Surely  this  is  true  within  and  without. 
And  when  we  reach  this  stage  of  regeneration,  like  Noah, 
we  see,  that  as  dung  upon  the  earth,  or  as  the  bitter  bile 
which  is  secreted  in  the  natural  body,  even  so  does  the 
evil  in  the  Church  work  for  good,  and  the  ungracious  acts 
of  false  brethren  serve  to  polish  and  bring  out  the  grace 
in  truer  souls.  "  All  things  are  ours,  if  we  are  Christ's."  ^'^ 
Even  sin  and  false  brethren  shall  be  our  Gibeonites, 
"  hewing  wood  "  at  least  for  us,^^  preparing  to  our  hand 
something  which  we  may  use  in  self-sacrifice. 

I  need  not  dwell  on  Shem  or  Japhet's  lot :  each  gets 
the  blessing  which  is  best  suited  to  it;  Shem  to  have 
"  Jehovah  for  his  God  ; "  Japhet  to  be  "  enlarged  by  God, 
and  to  dwell  in  Shem's  tabernacles."  ^s  But  why  of  Shem 
is  this  alone  pronounced  ?  Is  not  Jehovah  the  God  of  all 
Noah's  progeny  ?  Is  not  the  Name  of  the  Lord  known  to 
all  who  are  born  and  grow  up  in  the  house  of  the  regenerate? 
Look  for  answer  at  the  Church.     Is  God  known  there  ? 

"  1  Cor.  iii.  22,  23.  est  servus,  est  fratrum  bonorum,  cum 

2*  Joshua  ix.  27.     These  Gibeon-  vel  ad  exereitationem  patientiae,  vel 

ites  were  Canaanites.    "  Cham  porro,  ad  profectum  sapientise scienter  utun- 

quod  interpretatur  calidus,  . .  .  quod  tur  malis  boni,"  &c. — Aug.  de  Ciuii. 

significat  nisi  hsereticorum  genus  ca-  1.  xvi.  c.  2. 

lidum  .  .  .  Sed  malus  frater  in  filio  **  Chap,  ix,  26,  27 

6U0,  hoc  est  in  opere  suo,  puer,  id 


PART  III.  Noah,  or  Regeneration.  141 

Might  not  many,  even  true  souls,  almost  as  well  be 
without  God  ?  Are  they  not  doing  all  for  Him,  leaving 
Him  nothing  to  do  ?  Are  they  not  thus,  like  Japhet, 
with  all  their  blessings  tending  to  Gentilism  ?  They  may, 
indeed,  load  altars  with  gifts,  but  are  not  their  altars 
inscribed,  "  To  the  Unknown  GodV  Is  not  this  their 
thought : — There  is  a  Grod — all  we  know  of  Him  is,  that 
we  must  offer  to  Him.  "  To  Him,^^ not" From  jfZ'im,"is  their 
motto  ;  and  this,  though  He  is  shewing  out  on  every  hand, 
that  He  is  not  to  be  worshipped  as  though  He  needed  any- 
thing, seeing  He  giveth  to  all  life  and  breath  and  all 
things  ;  and  has  not  left  Himself  without  witness,  in  that 
He  does  good,  and  gives  us  rain  from  heaven,  and  fruitful 
seasons,  filling  our  hearts  with  food  and  gladness.'-^^  Shem 
has  learnt  the  Name  which  tells  all  this.  What  God  is  in 
Himself  is  Shem's  security.  The  Lord  is  what  He  is,  and 
this  is  enough.  He  is  Love,  and  because  He  is  Love,  He 
must  go  out  of  Himself  in  endless,  countless  kindnesses. 
Hence  Shem's  motto  is,'' From  the Lord,the  known  GodJ^ 
Shem  has  an  altar  "whereof  he  may  eat,"^®  by  grace 
spread  for  him.  Shem  can  sing : — "  He  prepareth  a  table 
for  me  even  in  the  presence  of  my  enemies."  ^^  Whatever 
else  Shem  lacks,  he  has  a  God ;  and,  having  Him,  in  Him 
possesses  all  things.  Japhet's  blessing  is  the  gift ;  Shem's 
is  the  Giver.  Japhet  rejoices  iu  the  blessing ;  Shem  in 
Him  who  is  the  Blesser.  If  Japhet  is  blessed  himself, 
it  is  enough  for  him ;  he  knows  not  what  it  is  to  "  thirst 
for  God,  even  for  the  living  God:"  while  Shem  cannot 
rest  in  gifts  short  of  God,  sighing,  "When  shall  I  come 
and  appear  before  God  ?"^°  But  Japhet  one  day  shall  be 
"enlarged,"   and   then    "he  too   shall   dwell   in   Shem's 

2'  Acts  xvii.  23-25,  and  xiv.17.  ^^  Psalm  xxiii.  5. 

'^  Heb.  xiii.  10.  s"  Psalm  xlii.  2. 


142  Noah,  or  Regeneration,  part  m. 

tents."  Then,  wide  as  the  sphere  of  the  active  life  may 
seem,  it  shall  find  yet  greater  lengths  and  breadths  in  the 
realms  of  contemplation  :  when  the  name  of  the  Lord, 
and  what  He  is,  appears ;  and  "  according  to  His  Name, 
so  is  His  praise  in  all  the  earth."  ^^ 

"  These  are  the  families  of  the  sons  of  Noah,  and  by 
these  were  the  nations  divided  in  the  earth  after  the 
flood."  ^^  These  are  the  developments  of  regenerate  man, 
and  by  these  come  all  the  divisions  in  that  Church  which 
professes  "  one  baptism."  The  field  here  is  one  in  which 
much  gold  lies  hid.  Blessed  are  they,  who,  finding  it  in 
humble  prayer,  use  it  in  a  still  humbler  walk  on  earth  to 
God's  glory. 


§  V. — Noah's  Failure. 

(Chapter  ix.  18-29 ;  x. ;  xi.  1-9.) 

It  remains  to  note  the  peculiar  forms  of  failure  which  are 
manifested  in  Noah  and  his  sons,  that  is,  in  man  regenerate. 
Sad  is  the  contrast  between  Noah  going  forth  with  joy,  and 
Noah  drunken  and  exposing  his  nakedness ;  between  "  the 
whole  earth  of  one  lip  and  of  one  speech,"  and  Grreat 
Babylon,  with  "  tongues  confounded,"  and  its  sons  sepa- 
rated; between  the  first  full  joy  of  the  regenerate  soul, 
and  the  experience  which  follows  of  gifts  misused  and 
curses  treasured  up ;  or,  to  trace  it  without,  between  the 
Church  as  it  was,  when  "the  multitude  which  believed 
was  of  one  heart  and  of  one  soul,  neither  said  any  that 
ought  that  he  possessed  was  his  own,  and  they  had  all 
things  common,"^  and  the   Church   as   it   is   now,   with 

"»  Psalm  xlviii.  10.  '  Actsii.  42-47:  and  iv.  32-34. 

32  Chap.  X.  32, 


PART  III.  Noah^  or  Regeneration.  143 

"  departures  from  the  faith,  raen  giving  heed  to  seducing 
spirits  and  doctrines  of  devils,  speaking  lies  in  hypocrisy, 
with  conscience  seared,  lovers  of  themselves,  covetous 
boasters,  proud,  blasphemers,  having  -withal  a  form  of 
godliness  without  the  power."  ^  But  such  is  the  fruit  and 
fall  even  of  regenerate  man. 

Three  chief  forms  of  failure  are  described ;  first  Noah's, 
then  Nimrod's,  then  Great  Babylon.  Each  differs  in  form, 
with  a  gradual  advance  in  crime.  In  the  first  two,  good 
things  are  misapplied.  In  Noah,  we  have  blessings  ex- 
ternal to  him  misused,  to  his  own  hurt.  In  Nimrod, 
personal  gifts  are  perverted  to  injure  others.  In  Babel 
we  have  more  open  apostasy,  and  a  systematic  departure 
from  the  right  position,  with  untrue  and  creature  things 
substituted  for  true,  and  self-exaltation  instead  of  God's 
glory. 

In  each  regenerate  soul  all  this  may  be.  First,  misuse 
of  privileges  leads  to  spiritual  intoxication.  The  vine — 
some  precious  grace  of  Christ  in  us  —  tends,  if  misused, 
to  make  us  forget  ourselves,  and  to  expose  our  nakedness  ; 
the  failure  of  the  ruling  mind  within  giving  an  occasion 
to  the  other  thoughts  in  us  to  shew  themselves.  Thus  do 
our  failings  help  to  discover  to  us  what  different  minds, 
after  regeneration,  yet  remain  in  us,  some  of  which  we 
learn  now  must  be  judged,  as  being  only  subtle  forms  of 
the  condemned  old  man.  Shem,  the  mind  which  loves 
contemplation,  and  Japhet,  that  which  purposes  and  per- 
forms true  outward  service,  are  each  recognised ;  but  Ham 
is  cursed  in  his  seed  ;  the  fruits  of  knowing  and  not  doing 
are  foreseen  and  reprobated.  Nevertheless  out  of  Ham 
the  evil  grows.     Nimrod,  a  form  of  life  the  fruit  of  mere 

2  1  Tim.  iv.  1,  2  ;  and  2  Tim.  iii.  1-5. 


144  Noah,  or  Regeneration.  part  m. 

intellect,  aspires  to  rule  and  be  the  master-mind ;  gifts  of 
knowledge  claim  a  place  in  us,  which  God  cannot  approve  ; 
the  result  of  which  is  a  "  kingdom  at  Babel,"  that  is,  some 
rule  or  rules  which  cannot  sanctify.  After  which  Babel 
itself  grows  up ;  some  form,  which,  though  great  and  ap- 
proved in  man's  eyes,  in  Grod's  is  simply  confusion.  We 
build  up  likenesses  of  truths  within:  we  strengthen  and 
fortify  some  opinion  or  imagination;  and  we  may  call  it 
edification  ;  but  self  is  at  work,  usurping  the  Lord's  place, 
and  self-love,  and  thoughts  of  self-exaltation,  "to  make 
us  a  name,"  are  indeed  perverting  everything.  Thus  a 
tower  of  pride  springs  up  within,  which  we  may  hope  will 
be  a  means  to  reach  to  heaven,  (for  in  building  this  Babel 
we  are  self-deceived,  and  may  be  seeking  right  things  in  a 
wrong  and  self-invented  way,)  but  which  will  only  draw  us 
from  the  true  high  ground  of  light,  and  leave  us  inwardly 
distracted  and  full  of  confusion.  All  this  may  be,  and  is, 
within,  after  we  are  through  grace  truly  regenerate  ;  for 
no  evil  is  without,  the  seed  of  which  is  not  within :  it  may 
be  hid,  as  the  night  is  hid  in  the  day,  if  the  light  of  heaven 
rules  us ;  yet  the  root  of  self  remains,  and  in  it  lies  the 
germ  of  a  Babel,  a  beast,  an  Antichrist,  ready  to  make  tlie 
temple  of  God  his  seat,  if  we  depart  from  the  cross  of 
Jesus.  Christ.  But  the  inward  kingdom  is  not  seen  by  all ; 
the  outward  manifestation  of  it,  therefore,  may  be  more 
useful  here. 

To  trace  it  then  without.  Noah's  fall  comes  first.  This 
is  the  failure  of  the  true  elect  through  the  abuse  of  good 
gifts.  Noah's  care  in  the  cleansed  earth  is  the  vine.^  In 
the  sphere  of  old  Adam,  and  before  the  flood,  that  is,  be- 
fore regeneration,  Noah  was  no  planter.     There  his  work 

5  Chap.  ix.  20. 


PART  III.  Noah,  or  Regeneration*  145 

was  the  ark :  there,  day  and  night,  instead  of  planting  the 
vine,  he  was  cutting  down  the  high  trees  ;  as  the  work  of 
the  elect  in  the  world  is  to  lay  the  axe  to  the  root  of  men's 
pride  ;  to  lay  them  low,  that  by  the  experience  of  death 
they  may  reach  a  better  life.  But  in  the  Church,  regene- 
rate man  has  other  work.  There  the  vine  is  to  be  trained, 
and  pruned,  and  cultivated;  there  its  precious  juice,  which 
gladdens  Grod  and  man,  is  to  be  drunk  with  thankfulness 
and  joy  to  Grod's  glory.  Yet  this  may  be  misused.  Has 
the  "  cup  of  blessing  "  never  been  taken  and  perverted  to 
men's  own  condemnation  ?  Alas  I  not  a  few,  like  Noah, 
have  profaned  that  wine  which  was  given  in  love  to 
"make  us  forget  our  poverty."'*  The  truth  of  Christ's 
sufferings  for  us,  carnally  received,  used  as  a  reprieve  to 
the  flesh,  has  come  back  as  a  curse  to  those  who  have  so 
regarded  it;  for,  "the  grace  of  God  being  turned  into 
lasciviousness,"^  men  have  but  "  eaten  and  drunk  their 
own  damnation : ''  while  even  Christ's  sufferings  in  us 
may  be  perverted  if  they  minister  to  our  pride  or  vain 
self-satisfaction.  If,  instead  of  walking  in  watchfulness 
and  prayer,  men  put  some  gift  in  the  place  of  meekness 
and  humbleness,  if  they  do  not  "watch  and  keep  their 
garments,"  the  result  is  always  this, — "  they  have  walked 
naked,  and  men  have  seen  their  shame." 

Two  things  are  brought  out  by  this  fall ;  sin  in  some, 
and  grace  in  others,  of  the  Church's  children.  Ham  not 
only  sees,  but  tells  the  shame  abroad,  without  an  attempt 

*  Prov.    xxxi.    6,    7.      Augustine  bearing  upon  the  failure  of  the  re- 

{Be  Civit.  1.  xvi.  c.  2,)  and  Cyprian  generate.     The  reason  is  clear;  be- 

(Epist.  63.)  both  refer  this  cup  of  cause  in  their  days  the  evil,  of  which 

Noah    to  Christ's    blood    and    the  Nimrod  and  Babel  were  the  figure, 

Lord's  Supper.     But  neither  Angus-  had    not   developed    itself    in    the 

tine,  nor  any  of  the  early  Fathers,  so  Church,  as  it  has  since  then, 

far  as  I  am  aware,  speak  distinctly  *  Jude  4. 
of  the  failure  of  Noah's  sons,  in  it3 


146  Noah,  or  Regeneration.  part  m. 

to  place  so  much  as  a  rag  on  that  nakedness,  which,  as  the 
sin  of  one  so  near  to  him,  should  have  been  his  own  shame. 
Shem  and  Japhet  will  not  look  upon  it,  but   "  walking 
backward," — a  path  not  taught  by  nature,  but  grace, — 
cover  their  father's  nakedness.^     So  is  it   yet.     We  see 
what  is  akin  to  us.      The  evil  have  an  eye  for  evil,  while 
the  good  and  loving  are  engaged  in  acts  of  charity.    Thus 
He,  whose  work  it  is  to  bring  to  light  the  hidden  things  of 
darkness,  by  the  failure  of  one,  often   reveals   another's 
heart.     The  Church's  fall,  the  misuse  of  gift  in  some,  is 
made   the   occasion  for  stripping  the  self-deceiver   bare. 
Men  sit  in  judgment  on  the  evil  in  the  Church,  full  of 
impatience  and  self,  laying  all  iniquity  bare,  not  waiting 
for  the  righteous  Judge  ;  little  thinking  that,  whilst  they 
are  judging  evil,  God   by  the  evil  may  be   trying   and 
judging  them  ;  or  that  the  spirit,  which  exposes  others' 
sin,  may  be  far  more  hateful  to  Him  than  some  misuse  of 
privileges.     For  Noah's  fall  was  a  misuse  of  blessings  : 
Ham's  exposure  of  it  was  want  of  love.    Grod  may,  indeed, 
convince  of  sin,  but   never   without   ministering   better 
things.     We  too,  at  times,  must  strip  deceivers  bare ;  but 
to  see  evil  and  accuse  it,  without  a  helping  hand  or  pitying 
eye,  is  devilish.     Shem  and  Japhet  cannot  do  so.     With 
such  souls,  the  Church's  failure  only  brings  to  view  graces, 
which,  were  there  no  failure,  could   not   be  manifested. 
We  mourn  because  the  Church  is  fallen.      But  does  not 
the  Church's  fall  give  larger  opportunities  for  love  and 
self-sacrifice  ?     Every  trying  thing — every  humbling  and 
shameful  thing — is  but  the  occasion  of  shewing  grace,  if 
grace  be  there.    Circumstances  do  but  prove  us.    And  that 
same  trial,  which  shews  the  carnality  of  the  carnal,  only 
elicits  grace  in  gracious  souls ;   and  that  very  infirmity, 

«  Chap.  ix.  22,  23. 


PART  in.  Noah,  or  Regeneration,  147 

which  is  an  occasion  of  falling  to  us,  if  we  walk  by  nature, 
is  an  occasion  of  victory,  if  we  walk  by  grace. 

But  a  worse  form  of  evil  soon  appears.^  Noah  misused 
blessings  to  injure  and  expose  himself  :  Nimrod  exalts 
himself  to  lord  it  over  brethren ;  for  of  those  over  whom 
he  ruled  all  had  sprung,  and  this  within  a  few  generations, 
from  one  common  father.  Little  is  told  us  of  this  second 
form  of  apostasy  ;  but  that  little  is  enough.  And  indeed 
the  steps  by  which  lordship  over  brethren  is  reached  are 
not  many. 

The  author  of  it  is  Nimrod,  the  son  of  Cush.  Sprung 
from  that  seed,  who,  having  been  scorched  by  the  truth, 
have  "  seared  consciences,"  his  very  name,  Nimrod  or 
rebel,^  points  out  the  character  of  those  actings,  by  which 
the  family  and  patriarchal  government  instituted  by  God 
was  changed  into  a  kingdom  ruled  by  violence. 

The  stages  are  these :  "  He  began  to  be  a  mighty  one ;" 
this  is  the  first  step  in  the  transition  from  "  ensamples  to 
the  flock  "  to  "  lords  over  God's  heritage;"^  after  which 
"  a  mighty  hunter  "  follows,  one  who  can  first  slay  for  us 
the  wild  beasts  which  threaten  us  ;  but  who,  having  hunted 
them,  will  then  hunt  his  brethren,  till  they  too  are  en- 
snared and  captivated.  And  all  this  shall  be  "  before  the 
Lord  ;"  "  even  as  Nimrod,  the  mighty  hunter  before  the 
Lord."  It  was  so  in  Israel,  when  faith  in  God  and  com- 
munion failed ;  a  king  was  sought  under  whose  shadow 
they  might  dwell  safely,  who  might  "  fight  their  battles 
and  go  before  them,"^^  and  do  for  them  what  God  had 
covenanted  to  do.  In  a  word,  a  gift  of  God  was  sought 
for  more  than  God  ;  and  the  result,  in  Saul's  case,  as  in 

Chap.  X.  8-10.  less  one,"  2  Thess.  ii.  8. 

*  Heb.,  n-i?OJ.  from  n-iO,  to  rebel;  »  1  Pet.  v.  3. 

reminding  us  of  6  ^uo/xos,  "  the  law-  '"  1  Sam.  viii.  20. 

L  2 


148  Noah,  or  Regeneration,  part  in. 

Nimrod's,  was  that  the  "  mighty  one  "  became  a  "  mighty 
hunter,"  pursuing  those,  who,  like  David,  because  they 
walked  with  God,  could  not  be  taken  by  all  this  mighti- 
ness. 

It  is  well  known  how  that  which  first  was  shewn  in 
Nimrod  again  reappeared  on  resurrection  ground,  and  was 
again  enacted  in  that  redeemed  family,  of  which  the  Lord 
said,  "  Ye  all  are  brethren."  As  it  was  foretold  Antichrist 
should  come,  so  did  he  come,  and  the  success  of  the 
"  rebel,"  or  "  lawless  one,"  is  but  too  well  known.  Men 
arose,  with  mighty  gifts,  used  first  to  slay  the  lion  and  the 
bear,  but  soon  to  bring  the  congregation  of  the  Lord  into 
bondage.  They  stood  in  the  Church  for  Grod  and  His 
Christ,  as  though  God  and  His  Christ  were  absent,  rather 
than  as  witnesses  that  "  the  Lord  God  yet  dwelt  among 
them."^^  Thus  did  the  best  gifts  become  curses.  Nim- 
rod's course  became  a  proverb  : — "  Wherefore  it  is  said, 
Even  as  Nimrod,  the  mighty  hunter  before  the  Lord."  Is 
it  not  a  proverb,  that  spiritual  dominion,  or  rather  that 
which  has  claimed  to  be  such,  is  too  often  a  "  mighty 
hunter,"  a  spirit  of  domination,  ever  seeking  to  enslave, 
and  to  impose  a  yoke,  not  on  the  bodies  only,  but  upon 
the  minds  of  brethren  ?  Christ's  true  rule  aims  to  make 
all  free  :  false  rule  to  make  all  slaves,  under  the  pretence 
of  serving  them.  The  Church  of  Rome,  where  "  the 
rebel's  "  rule  has  been  most  seen,  is  proof  enough  ;  but  it 

"  Psalm  Ixviii.   18;  Eph.  iv.  8.  ei  descendejites  confundamus,'' (quod 

The  connection  is  mr-st  noteworthy  intelligitur  angelis  dictum,)  nisi  quia 

between  God's  "giving  gifts  to  men,"  per  angelos  descendebat,  qui  in  an- 

and  the  aim  or  end  of  this,  "  that  the  gelis  descendentibus  erat.     Et  bene 

Lord  Ood  might  dwell  among  them  ;"  non   ait,    Venite,     et    descendentes 

not  that  they  shoiild  take  Ills  place.  confundite  ;    sed  '  Covfimdamus  ibi 

Augustine  recognises  the  same  truth  Ihiguam   eorum;^   osteudens    ita   se 

in  the  Lord's  words  here  respecting  operari   per  ministros  suos,"  &c. — 

Babel:  — "  Quid  sibi  vult,  *  Venite,  De  Civit.  1.  xvi.  c.  5. 


PART  III.  Noah,  or  Regeneration.  149 

is  not  tliere  alone  that  the  works  of  the  "  mighty  hunter  " 
may  be  seen. 

So  Nimrod  makes  a  "  kingdom  in  the  land  of  Shinar, 
whose  beginning  was  Babel,"  that  is,  confusion.  This 
leads  to  another  form  of  evil :  men's  tongues  are  con- 
founded, and  then  the  one  family  splits  and  separates. 
But  ere  this  is  described,  a  fact  is  named,  shewing  the 
effect  of  Nimrod's  course  on  Shem's  purer  seed. 

We  read : — "  Out  of  that  land  went  forth  Asshur,  and 
builded  Nineveh,  and  the  city  Rehoboth  and  Calah."^^ 
Asshur  is  the  son  of  Shem,^^  and  here  we  have  Asshur 
going  forth  from  Nimrod's  kingdom,  to  imitate  him  in 
building,  if  not  a  Babel,  at  least  a  Nineveh  or  a  Calah. 
Nimrod's  invention  cannot  be  confined  to  Great  Babylon. 
Other  cities,  "the  cities  of  the  nations,"  soon  arise. 
Cities  in  type  are  systems  or  polities,  very  unlike  those 
primitive  pilgrim  dwellings,  "  the  tents  of  Shem."  Here 
we  have  foreshewn  the  rise  of  those  "  cities  of  the  nations," 
those  national  systems  of  religion,  seen  by  the  Apostle 
John,  whose  fate  is  connected,  even  as  their  birth,  with 
Babylon  the  Great,  and  who,  when  she  falls,  fall  with 
her.^'*  Nor  does  the  fact  that  these  cities  are  the  work  of 
Asshur,  the  son  of  Shem,  save  them  from  the  destruction 
that  will  one  day  overtake  the  works  of  Nimrod.  What 
avails  it  for  national  churches  to  point  to  the  elect  seed 
who  built  them  ?  The  question  is  not,  What  seed  were 
they  ? — but,  What  has  been  the  building  ?  Whence  got 
they  their  pattern  ?  Out  of  what  land  came  they  ?  Have 
they  built  "  cities,"  or  were  they  content,  like  Paul,  to  be 
"tentmakers?"^^      Alas,    even    Asshur   finds   pilgrimage 

"  Chap.  X.  11.  Tabernacle  in  the  wilderness,  that 

"  Chap.  X.  22.  movable  tent,  which,  until  Canaan 

'*  Rev.  xvi.  19.  was  reached,  was  their  place  of  as- 

'*  Origen,   in  commenting  on  the  eembly   and   worship  and   sacrifice, 


150  Noah,  or  Regeneration,  part  m. 

hard  travail :  hence  Asshiir  builds  cities,  and  becomes 
almost  as  Babel.  Assliur  it  is  who  carries  Israel  captive  ;^^ 
Asshur  it  is  who  joins  with  Israel's  foes  ;^^  Asshur  upholds 
the  mart  of  nations  ;^®  therefore  "Asshur  and  his  company 
go  down  into  the  pit.^^  Wherefore  let  Israel  say,  "  Asshur 
shall  not  save  us,"^^  though  he  is  strong  and  buildeth 
mighty  cities ;  "  for  ships  shall  come  from  the  coast  of 
Chittim,  and  shall  afflict  Asshur,  and  he  also  shall  perish 
for  ever."  2^ 

The  third  form  of  failure  among  Noah's  seed  is  the 
building  of  Babel,  with  the  consequent  scattering  and 
confusion  of  the  hitherto  united  family.^^  This  form  of 
evil,  though  allied  to  Nimrod's,  is  worse  ;  for  it  is  no  good 
gift  misapplied,  but  rather  a  systematic  departure  from 
the  original  position,  with  imitations  of  the  true  instead 
of  truth,  and  self-exaltation  instead  of  Grod's  glory. 

The  course  of  this  apostasy  is  soon  traced  ;  and  nothing 
can  be  more  striking  than  the  contrast  here  drawn  between 
the  primitive  state  of  the  redeemed  family,  and  that  which 
their  sin  brought  upon  them.  Their  original  state  is  thus 
described  : — "  And  the  whole  earth  was  of  one  language 

thus  connects  that  tent  with  Paul's  bernaculis  terrenis,  ad  ccelestia  ta- 

Tocation  : — "  Uncle  ra^\\  yidetur  non  bernacula  construenda  tralatus  sit. 

fortuito  contigisse  ut  Petrus  quidem  .  .  .  FacittabernaculaPaulus,  etcum 

et    Andreas   et  filii  Zebedsei,    arte  ab  Hierusalem  in  circuitu  usque  ad 

piscatores  invenirentur,  Paulus  vero  Illyricum  replet  evangelium,  Dei  ec- 

feber  tabernaculorura.     Et  quia  illi  clesias   construendo ;    et   hoc   mode 

vocati  ab  arte  capiendorum  piscium,  facit  et  ipse  tabernacula  ad  simili- 

mutantur  et  fiunt  piscatores  homi-  tudineni  tabernaculorum  ccelestium, 

num,  dicente  Domino,  '  Venite  post  quae  ostendit  Deus  in  montem  Moy- 

rae,  et  faciam  vos  piscatores  homi-  si." — Horn.  xvii.  in  Hum. 

num : '  non  dubium  quin  et  Paulus,  '^  Ezra  iv.  2. 

quia  et  ipse  per  Dominum  nostrum  '^  Psalm  Ixxxiii.  8. 

Jesum  Christum   vocatus    apostolus  '*  Ezek.  xxvii.  3-27. 

est,  simili  artis  suae  transformatione  '^  Ezek.  xxxii.  22,  23. 

luutatus  sit:  ut  sicut  illi  ex  pisca-  ^°  Hosea  xir.  3. 

toribus  piscium  piscatores  homi  num  ^^  Numb.  xxiv.  24. 

facti  sunt,  ita  et  iste  a  faciendis  ta-  ^2  Chap.  xi.  1-9. 


PART  m.  Noah,  or  Regeneration,  151 

and  of  one  speech."  Difference  of  age  we  know  there 
was ;  difference,  too,  in  character ;  some  were  Shems, 
some  Hams,  some  Japhets.  But,  spite  of  this,  as  yet 
"  they  all  spake  the  same  thing ; "  as  yet  "  there  were  no 
divisions  among  them."  As  in  the  early  Church,  where 
"  the  multitude  of  them  that  believed  were  of  one  heart,"  '^ 
there  was  but  "one  lip  and  one  speech"  among  them. 
Love  enabled  them,  though  not  of  one  stature,  to  be  of' 
one  mind.  As  yet  they  could  understand  one  another  and 
walk  together. 

Not  long  did  this  continue :  soon  apostasy  begins.  The 
first  step  is,  "They  journeyed  from  the  east."  The  day- 
spring  is  in  the  east.  There,  to  them  that  love  the  light, 
"  the  Sun  of  Eighteousness  ariseth  with  healing  on  His 
wings."  2^  But  now  the  company  of  resurrection  pilgrims 
are  seen  with  their  backs  toward  the  east :  their  faces  see 
not  this  light;  they  are  turned  away  from  it.^^  Then 
"  they  found  a  plain  :"  they  leave  their  first  high  ground. 
This  plain,  doubtless,  like  the  plain  of  Sodom  to  Lot,  had 
its  attractions ;  so  "  they  dwelt  there."  And  now,  their 
pilgrim  character  being  at  an  end,  their  thoughts  turn  to 
their  own  glory  and  establishment.  Grreat  Babel  is  the 
result.  "  And  they  said  one  to  another,  Gro  to ;  let  us 
make  brick,  and  burn  them  thoroughly.  And  they  had 
brick  for  stone,  and  slime  for  mortar.  And  they  said,  Gro 
to ;  let  us  build  us  a  city,  and  a  tower,  whose  top  may 
reach  to  heaven ;  and  let  us  make  us  a  name,  lest  we  be 

"  Acts  iy.  22.  aliquorum  abOriente,hocestChristo, 

2*  Mai.  iv.  2  ;  Luke  i.  78.  (de  quo  dicitur  Zachar.   vi.,  '  Ecce 

25  "Per labium intelligiturprsedi-  vir,  Oriens  nomen  ejus,')  turris  su- 

catio  et  doetrina.     Istud  autem  la-  perbiae  fabricuta  est,  ex  quA,  secuta 

bium  ab  ecclesiae  principio  fuitunum  est  divisio  linguarum,  per  doctrinam 

praedicando  et  docendo  unum  Deum,  et  prsedicationem  hseresium  diversa- 

unam  fidem,  unum  baptisma,  sicut  rum." — Gloss.  Ordin.  in  loco. 
dicitur  Epkes.  ix.      Sed  in  recessu 


152  Noah,  or  Regeneration,  part  m. 

scattered  abroad  upon  the  face  of  all  the  earth."  Thus 
arose  Grreat  Babylon.  Let  us  not  pass  from  this  scene  till 
we  understand  it,  for  even  yet  Babylon  is  "  mystery  " — a 
thing  unintelligible  to  not  a  few. 

Its  preparatory  stages  we  have  noticed.  Men  journey 
from  the  east ;  then  they  settle  down  ;  then  they  begin  to 
build.  At  this  stage,  the  scene  presented  is  man  taking 
counsel  of  man,  and  not  of  Grod.  "They  spake  one  to 
another  ;"  and  the  result  of  the  deliberation  is  an  attempt 
to  imitate  Grod  ;  first  in  His  words,  then  in  His  works. 
They  said,  "  Let  us  make."  Grod  once  had  said  "  Let  us 
make."  2^  Here  man  takes  upon  him  to  speak  as  God. 
Then  comes  out  their  work :  "  They  had  brick  for  stone, 
and  slime  for  mortar."  Brick  is  stone  artificially  made, — 
man's  imitation  and  substitute  for  God's  creative  work. 
Babylon  is  built  of  brick ;  so,  too,  Nineveh  is  built  of 
brick.  The  prophet  who  foretells  her  downfall  notes  this, 
bidding  her  to  "  tread  the  clay,  and  make  strong  her 
brick-kilns;  yet  shall  the  fire  devour  them  all."^^  In 
Egypt,  too,  brick-making  is  common.  Egyptians  like 
nothing  better  than  to  see  captive  Israelites  toil  in  making 
brick.2^  Great  Babel  is  built  of  brick,  and  for  cement 
they  have  slime,  as  it  is  written,  "  And  slime  had  they  for 
mortar."  This  slime  was  that  sulphureous  compound,  of 
which  the  region  of  the  Dead  Sea,  and  the  plain  of  Baby- 
lon, are  even  now  so  full — a  compound  formed,  as  it  is 
supposed,  from  the  corruption  of  animal  and  vegetable 
substances.  Well  does  it  represent  that  dangerous  ce- 
ment— so  ready  to  burst  out  into  a  blaze — that  cement 
of  self-love  and  lust  of  power,  by  which  mystic  Babylon 
is  now  held  together.  It  is  a  "  daubing  of  untempered 
mortar."    Jerusalem  is  not  so  built,  nor  of  her  does  man 

«  Gen.  i.  26.  "  Galium  iii.  U,  15.  2«  Exod.  v.  7,  8. 


PART  III.  Noah,  or  Regeneration,  153 

say,  "  Let  us  make  ;"  but  the  Lord  Himself  says,  "  I  will." 
"Tlius  saith  the  Lord,  Behold,  I  will  lay  thy  stones 
with  fair  colours,  and  I  will  lay  thy  foundations  with  sap- 
phires ;  and  I  will  make  thy  windows  of  agates,  and  thy 
gates  carbuncles,  and  all  thy  borders  pleasant  stones."  ^^ 
So  another  saith,  "  Ye  also,  as  lively  stones,  are  built 
up  a  spiritual  house  :"^°  and  again,  "Ye  are  God's 
building."^^ 

Babel  is  built  by  other  hands,  and  with  other  aims. 
Here  man  is  working  to  ascend  up  to  heaven.  Self- 
elevation  is  the  aim ;  self-energy  the  means :  it  is  but 
consistent  that  self-glory,  "  to  make  us  a  name,"  should 
be  the  motive.  And  withal,  (let  not  this  be  forgotten,) 
the  reason  assigned  seemed  good  ; — they  wished  for  unity  ; 
their  fear  was,  "  lest  they  should  be  scattered  ;"  therefore 
they  built  their  high  tower.  We  know  too  well  how  others 
also  have  builded,  with  the  self-same  aim,  professing  and 
perhaps  really  seeking  catholic  unity  ;  and  the  result  has 
only  been  greater  scattering  among  those  who  were  to  be 
united.  But  when  man  builds  for  self-glory,  and  with 
imitations  of  the  true  instead  of  the  true,  the  end  may 
surely  be  foretold.  When  will  men  learn  that  catholic 
unity  is  not  to  be  so  attained  ?  On  such  ground  we  may 
build,  "lest  we  be  scattered;"  but  the  labour  is  in  vain, 
and  will  only  produce  more  scattering.  The  present  state 
of  Christendom,  only  more  and  more  divided,  the  more 
carnal  union  is  sought,  should  at  last  teach  us  by  sight, 
even  if  we  cannot  walk  by  faith.  The  one  remedy  is 
Pentecostal  grace, — that  Spirit  which  can  yet  change 
carnal  disciples  into  spiritual,  and  give  them  a  message 
which  their  carnal  brethren,  dwellers  in  Mesopotamia,  iu 
Egypt,  and  in  the  parts  of  Libya  about  Cyrene,  Parthians, 

"  Isa.  liv.  11.  12.  '»  1  Pet.  ii.  5.  »'  1  Cor.  iii.  9. 


1 54  Koah,  or  Regeneration.  part  m. 

Medes,  and  Elamites,  Cretes  and  Arabians,  who  understand 
not  each  other,  will  yet  all  understand  :^^  because  it  is 
not  in  the  letter  which  divides,  but  in  the  One  Spirit  of 
Christ,  which  melts,  and  unites,  and  reconciles.  Nothing 
else  will  heal  the  confusion :  no  outward  form,  however 
good,  can  ever  accomplish  it.  Men  at  last  will  learn  this 
in  self-despair:  till  they  learn  it,  each  fresh  effort  can 
only  produce  confusion  worse  confounded. 

It  would  exceed  my  limits  to  give  examples  of  the 
"•  brick  for  stone,"  as  it  is  to  be  seen  this  day  in  Great 
Babylon ;  but  this  I  may  say,  the  city  is  not  only  built  up, 
but  filled  also  with  images  of  all  Grod's  truths  and  ordi- 
nances ;  yea,  real  vessels  of  the  sanctuary  may  be  there ; 
true  gold  carried  away  with  captive  Israelites.  On  her 
outside  is  the  likeness  of  a  heavenly  church,  the  likeness 
of  priesthood  and  ministry,  the  likeness  of  the  ordinances, 
duties,  and  ways  of  holiness.  On  her  inside  is  the  like- 
ness of  good  knowledge,  the  likeness  of  repentance  and 
conversion,  the  likeness  of  faith,  the  likeness  of  zeal  for 
Grod,  the  likeness  of  love  to  Grod  and  His  saints,  the  like- 
ness of  the  Lamb's  meekness  and  innocency,  the  likeness 
of  justification,  the  likeness  of  sanctification,  the  likeness 
of  mortification,  the  likeness  of  peace,  joy,  rest,  and  satis- 
faction ;  for  as  a  fallen  world  is  full  of  shadows  of  truth, 
so  is  the  fallen  Church  rich  in  forms,  which  to  the  opened 
eye  witness  of  a  life  which  should  be  there  ;  but  the  sub- 
stance, the  truth,  the  virtue  of  all  these  is  wanting  to  her, 
and  she  herself  is  found  persecuting  that  very  thing, 
where  it  is  found  in  truth,  the  image  of  which  she  cries 
up  so  boastfully.  This  is  the  woman  that  hath  bewitched 
the  whole  earth,  even  as  Jannes  and  Jambres  withstood 
Moses,  by  imitating  the  works  of  Grod's   elect.     And  of 

"  Actsii.  7-11. 


PAKT  III.  Noah,  or  Refjeneration.  155 

what  truth  shall  we  not  find  the  likeness  in  Great  Babel  ? 
She  has  priesthood,  and  altars,  and  fine  linen,  and  the 
cross,  and  incense,  and  chrism,  and  rule,  and  discipline. 
She  has  the  form  of  every  truth,  to  meet  and  seduce  those 
who  as,k  for  the  reality.  Do  we  "  look  for  a  city  which 
ha  til  foundations  ?  "  Then  Babel  will  forestall  it,  and  be 
a  city  too.  As  the  Father  of  Lights  will  have  His  city,  so 
has  the  prince  of  dai'kness  his,  to  tempt  souls  to  rest  short 
of  the  city  of  the  mystery  of  life,  in  the  city  of  the 
mystery  of  deceit  and  imitation. 

Such  are  the  failures  on  resurrection  ground.  Eegene- 
ration,  so  far  from  ending  all  man's  wickedness,  discovers 
in  man  new  forms  of  evil.  So  in  the  Revelation  which 
was  manifested  to  the  beloved  John,  he  saw  that  red 
horses,  and  earthquakes,  and  blood,  and  hail,  and  fire, 
and  beasts,  and  Great  Babylon,  were  all  part  of  the 
"Eevelation  of  Jesus  Christ,"  ^^ — a  necessary  result  of 
such  a  seed  falling  into  such  a  soil.  If  He  is  to  be  re- 
vealed in  the  earth,  it  must  be  thus.  The  revelation 
cannot,  and  in  love  may  not,  at  once  be  perfected.  In 
my  soul,  too,  I  know  that  red  horses,  and  beasts,  and 
earthquakes,  and  Babel,  with  her  filthiness,  must  come  in 
me  after  regeneration,  and  after  Christ's  first  coming  to 
my  soul  in  grace  has  quickened  it,  before  heaven  opens, 
and  He  comes  the  second  time  to  rule  all  the  creati::re,  and 
to  make  all  things  new.  Then,  when  He  who  has  come 
in  grace  comes  again  in  great  power,  the  Eevelation  of 
Jesus  Christ  shall  be  perfected  ;  but  ere  that  is  done, 
much  will  intervene,  and  the  very  beasts  are  stages  in  the 
way.  The  evil  destroys  and  punishes  itself  throughout. 
In  its  very  nature  it  carries  the  seeds  of  its  own 
"  Rev.  i.  1,  and  vi.  4,  12 ;  viii.  7  ;  xiii.  1;  xvii.  4,  5. 


156  Noah,  or  Regeneration,  pabt  m. 

dissolution  ;  while  grace,  out  of  every  fall,  brings  forth 
fresh  blessings,  proving  that,  if  sin  abound  through  man's 
weakness,  grace  shall  yet  much  more  abound.  Thus  it 
was  with  the  fall  of  Noah's  sons.  The  confusion  of 
tongues  issues  in  the  call  and  life  of  Abraham,  Isaac,  and 
Jacob ;  in  each  of  whom  the  development  of  man  pro- 
ceeds, with  fresh  discoveries  of  the  riches  of  the  God  of 
all  grac3. 


PART    lY. 


ABRAHAM,  OR  THE  SPIRIT  OF  FAITH. 

(CHAPTEKS   Xir. — XX.) 

"Abraham  believed  God."— Rom.  iv.  3. 

"  He  staggered  not  at  the  promise  of  God  through  unbelief,  but  vvaa  strong  in  faith 
giving  glory  to  God."— Rom.  iv.  20. 


ABRAHAM,  OR  THE  SPIRIT  OF  FAITH. 

(CHAPTEBS   XII.-XX.) 


T^E  progress  and  development  of  the  natural  life  in  man 
is,  perhaps,  the  best  figure  of  the  progress  of  the  spiri- 
tual life.  In  both  One  Hand  is  seen.  Adam,  Abel,  and 
Noah,  shew  how  in  the  spiritual,  just  as  in  the  natural, 
there  is  first  a  stage,  when  we  are  begotten  and  yet  not 
quickened;  then  a  stage,  when  we  are  quickened  and  yet 
not  born, — when  we  draw  that  nourishment  which  contri- 
butes to  our  growth  through  the  medium  of  natural  things, 
as  the  child  in  the  womb  receives  strength  through  the 
mother  ;  and  a  third  stage,  when,  after  we  are  quickened, 
we  are  born,  out  of  that  in  which  we  were,  into  another 
sphere  of  gTeater  liberty.  Adam  answers  to  the  first ;  Abel, 
to  the  second  ;  Noah,  to  the  third  of  these.  In  Noah,  man, 
already  quickened,  is  brought,  through  the  travail  pains 
and  groans  of  the  first  creation,  into  a  sphere,  where,  like 
a  new-born  child,  he  is  delivered  out  of  the  first  world, 
into  more  perfect  light  and  liberty.  And  this  conscious 
exchange  of  one  world  for  another, — this  coming  out  of 
one  sphere  into  another,  is  regeneration. 

We  are  now  to  see  how  after  we  are  thus  born,  in  the 
spiritual  just  as  in  the  natural  world,  we  walk  first  by  faith. 


160  Abraham^  or  the  Spirit  of  Faith,  part  it. 

implicitly  trusting  another.  This  life  of  faith  is  perfectly 
figured  and  set  forth  in  Abraham.  Then,  as  dear  children, 
in  the  intelligent  enjoyments  of  sonship,  all  the  joys  and 
experiences  of  which  Isaac's  life  figures  to  us,  we  dwell 
awhile  in  peace  by  wells  of  water,  till,  fit  for  service,  we 
go  forth  to  toil  like  Jacob,  and  thence  advance  to  suffering 
and  glory,  as  is  set  forth  in  Joseph.  No  wonder,  there- 
fore, that  Abraham's  life  in  every  age  has  suggested 
lessons  of  deepest  import  to  thousands.  It  is  the  picture 
of  that  stage  when  life  is  strong;  when  the  heaven-born 
child,  in  the  energy  of  heavenly  youth,  is  being  exercised 
in  all  that  may  increase  strength  and  skill  and  blessedness  ; 
when  the  Father  of  spirits  is  leading  His  child  to  know 
both  himself  and  Him  who  has  created  and  will  not  forsake 
him.^ 

In  saying  that  Abraham  is  the  life  of  faith,  I  do  not 
mean  that  there  has  been  no  faith  before  this  stage.  There 
must  have  been  faith  at  every  stage,  else  there  could  have 
been  no  blessedness.  Without  faith  Adam  could  have 
found  no  peace  in  the  promise  of  the  Seed :  Abel  offered 

*  The  Gloss,  in  the  Catena  Aurea,  ei    ad  justitiam.'     Isaac    significat 

on   the  Genealogy  of  Christ  in  St.  spem.  quia  interpretatiir  risus  ;  fuit 

Matthew, — while   explaining  Abra-  enim  gaudium  parentum.     Spes  vero 

ham,  Isaac,  and  Jacob,  as  figuring  similiter  est  gaudium  nostrum,  dum 

certain   successive   forms  of  life  in  seterna  bona  sperare  facit,  et  de  eis 

man,  which  end  after  many  confu-  gaudere.       Abraham   ergo     genuit 

Bions  in  Christ,  the  image  of  God,  Isaac,  quia  fides  generat  spem.    (Cf. 

wrought  in  us, — interprets   Abra-  Eom.  t.  3,  4,  o.)     Jacob  autem  sig- 

ham,  Isaac,  and  Jacob,  as  the  lives  nificat  charitatem.      Charitas  enim 

of  faith,  hope,  and  charity,   respec-  amplectitur  duas  vitas,  activam  per 

tively.     But  this  is  only  another  way  dilectionera    proximi,    contemplati- 

of  expressing  what  I  have  said;  for  vam  per  dilectionem  Dei;  activa  per 

the  spirit   of  sonship  is  hope,  and  Liam,  contemplativa  perEachel,  sig- 

true  service  is  practical  love  or  cha-  nificatur.     Lia  enim  laborans  inter- 

rity.     The  passage  is  as  follows  : —  pretatur,  quia  activa  in  labore  est: 

"  Moraliter   autem   Abraham  nobis  Rachel,  visum  principhan,  quia  per 

virtutem    fidei  per  exempla    Christi  contemplativam    priucipium,   id   est 

significat,  ciim  de  eo  legatur,  '  Abra-  Deus,  videtur." 
ham  credidit  Deo,  et  reputatum  est 


PAUT  IV.  Abraham,  or  the  Spirit  of  Faith.  161 

by  faith :  Noah  was  saved  by  faith.  But  tliere  may  be, 
and  are,  such  acts  of  faith,  before  we  reach  the  stage  which 
is  a  walk  of  faith  distinctively.  Just  as  Christ  was  begot- 
ten of  the  Holy  Grliost,  and  yet  had  the  Spirit  given  at 
His  baptism,  after  which  His  life,  already  of  the  Holy 
Ghost,  took  another  form  in  the  manifestation  of  that 
same  Spirit ;  so  in  us  faith  works  from  the  first,  but  we  go 
some  way  before  we  reach  that  stage  in  which  the  walk  of 
faith  is  manifested.  But  this  walk  it  is  of  which  Abraham 
is  the  type,  a  form  of  life  always  following  the  full  appre- 
hension  of  regeneration.^ 

This  stage  is  introduced  by  the  description  of  the  pro- 
gress of  regenerate  man,  before  that  life  of  faith  appears 
which  Abraham  typifies.  Therefore  is  the  course  of  Shem's 
line  given  here,  as  the  introduction  to  the  life  of  Abra- 
ham,^ For  these  ten  generations  prefixed  to  Abraham's 
life,  shewing  us  all  the  steps  from  Shem  to  Terah,  Abra- 
ham's father,  give  us  all  the  phases  or  forms  of  the 
contemplative  mind,  after  regeneration,  till  it  produces 
Abraham,  that  is,  the  life  of  faith.  Here,  in  the  genera- 
tions from  Shem  downwards,  we  are  shewn  how  the  con* 
templative  mind,  after  regeneration,  for  a  while  degenerates. 
If  the  successive  names  are  beyond  us,  this  at  least  is  clear, 
that  Shem's  line  in  Terah  now  worshipped  idols.'*     Then 

2  Those   who   care   to   trace  this  after  regeneration  we  get  Trpev/xa  iri- 

further,  will  find  some  teaching  in  arcws,  or  Trvev/j-avlodecrlas,  that  is,  t//c 

the  difference  between  (pp6v7}fxa  irvev-  spirit  of  faith,  or  the  spirit  of  adop- 

fiaTos,  (Eom,  viii.    6,)  and   irfevfia  Hon.      The   marked   distinction    in 

ificreus  or  Trveu^a  vlodea-ias,  (2  Cor.  these   expressions  of  St.  Paul  may 
iv.  13,  and  Rom.  xiu.  15,)  as  used  -    help  some  to  see  the  reality  of  the 

by  St.  Paul.      The  <pp6v7)ixa   -rrvev-  difference  between  the  Abel  and  the 

jwaTos  is  not  exactly  the  same  thing  Abraham  stage.     And  as  this  is  true 

as  TTvevfxa  iriffTecos.    "We  get  the  (pp6-  within,  so  is  it  in  the  dispensations. 
y-qfia  irv^v^a-os,  that  is,  the  mind-  ^  Chap.  xi.  10-26. 

ing  of  the  spirit,  at  the  Abel  st<'ige,  *  Joshua  xxiy.    2.      Those    who 

before  we  pass  the  mystic  flood  ;  but  wish  to  look  further  into  the  import 


162  Abraham,  or  the  Spirit  of  Faith,  part  iv. 

out  of  this  bursts  forth  again  the  brighter  stage  set  forth 
in  the  life  and  path  of  Abraham. 

Here  then,  as  in  the  previous  steps,  we  see  that  this  new 
form  of  life  grows  out  of  the  discovery  of  failure  in  the 
former  stage.  Abel  was  not  seen  till  Adam  fell ;  nor  Noah 
till  the  earth  was  full  of  violence.  Each  morning  sprang 
out  of  a  night ;  and  so  here,  out  of  the  decline  of  light  in 
Noah's  seed,  a  fresh  day  breaks  forth  again  with  greater 
light  in  Abraham.  Just  as  in  a  tree,  each  new  growth 
follows  a  winter ;  and  the  whole  clothing  of  leaves,  which 
had  been  put  ou  in  the  former  stage  of  growth,  is  put  off 
preparatory  to  another  great  advance,  which  bursts  forth 
out  of  the  bonds  of  the  winter,  which  has  seemed  to  freeze 
and  make  the  tree  almost  as  dead  ;  so  is  it  in  the  soul  of 
man  :  his  development  is  a  law  of  progress,  but  of  progress 
through  checks  and  conflicts  ;  through  winters  which  strip 
us,  and  leave  us  bare  and  apparently  dead,  without  that 
clothing  which  has  been  thrown  around  us  ;  yet  not  so 
dead  but  that  the  rays  of  heavenly  light  can  again  clothe, 
enlarge,  and  quicken  us.  Such  is  our  life,  progress  through 
conflicts  and  apparent  defeats  ;  the  harmonies  of  grace 
l)eing  as  those  of  nature  ;  night  and  day,  cold  and  heat,  in 
elemental  strife,  working  out  the  appointed  end  through 
the  balance  of  opposing  forces  everywhere.  So  we  travel 
on  :  hindrances  aiding  our  advance  ;  castings  down  lifting 
us  up ;  death  bringing  forth  life  ;  separation  working  a 
higher  and  purer  unity ;  a  wonder  and  a  riddle  even  to 
ourselves. 

And  this  darkness,  out  of  which  that  walk  of  faith  springs 
forth,  of  which  Abraham  is  the  appointed  figure,  is,  I  sup- 
pose, common  experience.    The  liberty  we  have,  as  dead  and 

of  the  ten  names,  from  8hem  to  subject  in  Parker's  Bibliotheca  Bi- 
Abram,  will  find  a  good  deal  on  the       bliea,  part  1.  pp.  286-289. 


PART  IV.  Abraham,  or  the  Spirit  of  Faith.  1G3 

risen  with  Christ,  may  be  and  is  perverted  for  a  season  ; 
nor  is  the  walk  of  faith  reached  till  the  soul  has  learnt 
some  of  the  perversions  which  follow  regeneration.  The 
decline  of  Shem's  seed  shews  this  in  type.  Our  souls,  if 
we  have  ever  reached  to  true  Christian  liberty,  may  witness 
the  sad  reality.  As  a  Reformer  said,  "  We  prayed  more 
in  the  days  of  our  darkness  than  now."  Thus  practical 
antinomianism  will  more  or  less  shew  itself  after  regene- 
ration. Then  out  of  such  a  state  comes  the  stage  we  are 
to  trace,  a  walk  of  obedient  faith  with  Him  who  says, 
"  Get  thee  out  of  thy  country  to  the  land  that  I  will  shew 
thee."  All  the  steps  of  this  walk  are  here  described,  from 
Ur  of  the  Chaldees,  where  Terah  lingers,  till  we  reach  the 
better  land  beyond  Jordan.  There  trial  on  trial  comes  in 
the  way  :  there  faith  learns  itself,  and  that  its  fruit  is  all 
of  God  :  there  at  length  another  form  of  life  appears, 
in  which  man  is  yet  more  advanced  and  perfected.  It  is 
an  oft-told  tale,  but,  like  man's  life,  no  less  wondrous 
because  it  has  been  repeated  on  earth  a  hundred  thousand 
times. 

But  to  trace  each  step  in  order.  "We  shall  see  that  here, 
as  ever,  there  is  first  a  separating  process,  then  a  perfect- 
ing one. 

§  I. — Abram's  Separation  from  his  Country  and  his 
Father's  House. 

(Chapter  xii.) 

"  Now  the  Lord  had  said  to  Abram,  Get  thee  out  of  thy 
country,  and  from  thy  kindred,  and  from  thy  father's 
house,  unto  a  land  that  I  will  shew  thee.  And  I  will 
make  of  thee  a  great  nation,  and  I  will  bless  thee,  and 
make  thy  name  great,  and  thou  shalt  be  a  blessing.     And 

M    2 


164  Abraham,  or  the  Spirit  of  Faith.  part  iv. 

I  will  bless  them  that  bless  thee,  and  curse  him  that 
curseth  thee ;  and  in  thee  shall  all  the  families  of  the 
earth  be  blessed."  ^ 

Thus  begins  the  life  of  faith.  As  Noahs,  that  is,  in 
regeneration,  we  come  from  the  Adam  world  to  a  new 
world  beyond  the  waters.  As  Abrams,  that  is,  in  the  walk  of 
faith,  we  start  from  Mesopotamia,  the  ground  between  the 
mystic  Tigris  and  Euphrates,  that  is,  tradition  and  reason- 
ing.- This  Avalk  begins  not  of  man,  but  of  Grod.  It  is  His 
call,  wholly  of  grace,  which  leads  at  once  to  separation. 
For  the  called  one  was  one  of  an  apostate  race,  an 
idolater,^  and  the  husband  of  a  barren  woman,'*  in  Ur  of  the 
Chaldees,  that  is,  not  far  from  Great  Babylon,  the  ground 
of  false  and  perverted  worship  and  self-exaltation.  Still  he 
was  of  Shem's  line  ;  for  the  spirit  of  faith  grows  up,  though 
amid  awful  confusions,  out  of  the  contemplative  mind.  But 
the  fine  gold  of  Shem  ere  this  has  changed  :  the  contem- 
plative mind  has  fallen  grievously.  What  hopes  could 
one  of  such  a  fallen  line  have  of  being  made  very  fruitful 
and  blessed  in  a  better  land?  Could  such  a  dry  tree  look 
for  fruit?  Yet  Grod  speaks,  and,  as  at  creation,  great 
results  follow.  By  this  Word  of  Grod  fresh  life  flows  in  and 
shews  itself,  as  the  sun's  heat  penetrating  a  tree  causes  it  to 
come  up  out  of  the  dark  earth  and  spread  heavenward.  So 
vs'orks  the  call  of  Grod,  itself  the  spring  and  strength  of  all 
the  faith  that  follows  it.  Babels  may  grow  from  men's 
words  one  to  another,  saying,  "  Go  to,  and  let  us  make." 
The  walk  of  faith  begins  not  from  man  :  the  Word  is  itfe 
author  and  finisher. 

As  to  the  call,  it  was,  and  yet  is,  personal ;  addressed,  not 

'  Chap.  xii.  1-3.  "  Joshua  xxiv.  2. 

^  Eespectiug  these  rivers,  see  on  *  Chap.  xi.  30. 

chap.  ii.  pp.  50,  51. 


PART  IV.  Abraham,  or  the  Spirit  of  Faith.  165 

to  the  outward  man,  but  to  Abram,  the  fallen  inner  man. 
To  this  God  says,  "  Get  thee  out,  and  I  will  bless  thee,'' 
The  prophets  mark  tliis  :  speaking  of  this  act,  the  Lord 
says,  "  I  called  him  alone,  and  blessed  him'^^  For  the  call 
of  God,  to  be  of  any  use,  must  be  personally  felt  and 
realized  by  the  inner  man.  The  flesh  may  hear  of  it ;  yea, 
as  with  those  who  went  with  Paul,  it  may  be  struck  to  the 
ground  by  the  glory  of  the  revelation  :  the  senses  may  wit- 
ness some  of  the  outward  circumstances  accompanying  the 
call :  but  as  Paul  says,  "  They  heard  not  the  voice  of  Him 
tliat  spake  to  me."^  For  the  outward  man  knows  not  the 
call  of  God,  and  will  prove  that  it  knows  it  not,  by 
abiding  to  the  last  far  off  from  Canaan,  on  the  ground  of 
sense  rather  than  on  that  of  promise  ;  while  the  spirit  of 
faith  goes  forth,  it  knows  not  wliere,  to  stand  in  the  strength 
of  the  Lord  on  the  high  and  heaven-watered  hills  of 
promise,  which  flow  with  milk  and  honey. 

This  call  of  God  contains  both  grace  and  truth  ;  grace  in 
the  promise,  the  New  Covenant  "  /  lulll,'''  which  said,  "  / 
^uill  shew  thee  a  land,  I  will  make  thee  fruitful,  /  ivlll 
bless  thee  ; "  truth  in  the  separating  word,  "  Get  thee  out,''' 
obedience  to  which  was  the  proof  that  Abram  believed  the 
"  /  will.''  This  promise  was  the  gospel.  So  St.  Paul, 
alluding  to  it,  says,  that  in  it  "  the  gospel  was  preached  to 
Abram."  ^  The  gospel  is — I  must  repeat  it- — a  promise  of 
God,  a  report  concerning  future  glory  and  an  inheritance ; 
w^hich  men  may  believe  or  disbelieve,  but  which  is  true, 
because  it  is  God's  word,  and  to  meet  which  faith  alone  is 
needed.  Men  are  slow  to  apprehend  this.  Feelings,  or 
works,  or  something  in  us,  is  looked  for  as  the  ground  of 
future  blessing  and  salvation.    But  the  Spirit  and  the  Word 

«  Isa.  li.  2.  «  Acts  xxii.  9.  '  Oa].  iii.  8. 


166  Abraham,  or  the  SpiHt  of  Faith.  part  it. 

>vith  one  voice  testify  that  it  is  the  Lord  Himself  who  saves ; 
and  that  to  receive  the  salvation,  faith,  that  is,  taking  God 
at  His  word,  is  the  simple  and  blessed  means.  God  is  the 
Saviom* ;  and  faith  takes  God  to  be  God,  resting  on  Him 
in  every  fresh  discovery  of  need  and  barrenness,  and  finding 
Him  to  be  all  He  has  promised,  in  His  own  unfailing 
"  I  will." 

But  there  is  more  than  promise  in  the  call.  Promise  is 
its  strength  ;  but  linked  with  this  there  is  the  separating 
word,  "  Get  thee  out,"  calling  for  prompt  obedience. 
Grace  saves.  It  is  the  promise  which  sets  the  heart  at 
rest ;  which  brings  us  from  idolatry  and  distance  to  happy 
confidence.  But  the  faith,  which  rests  on  God's  "  I  will," 
hears  God's  purpose  also  to  separate  His  saved  ones  unto 
Himself.  There  is  to  be,  not  only  peace,  but  separation. 
So  the  word  of  truth  comes,  commanding  sanctification. 
Man  has  often  divided  between  grace  and  truth,  preaching 
God's  ''I  will"  without  the  accompanying  "  Get  thee  out;" 
or  attempting  to  separate  men  to  God  with  a  "  Get  thee 
out"  without  a  full  apprehension  of  God's  "  /  will"  The 
result  has  proved  that  this  is  not  God's  call.  Where  He 
calls,  both  grace  and  truth  are  ever  found.  So  with  the 
Apostles.  Jesus,  walking  by  the  sea  of  Galilee,  (Galilee  of 
the  Gentiles,  the  people  that  sat  in  gross  darkness,)  saw  two 
brethren,  Simon  and  Andrew,  casting  a  net  into  the  sea  ; 
and  He  called  them  and  said,  "  Follow  me : " — here  is 
separation  :— "  and  I  will  make  you  fishers  of  men  : " — here 
is  the  never-failing  "  I  will."  ^  So  again,  "  Come  unto  me, 
all  ye  that  labour : " — here  is  separation,  for  He  was 
"  separate  :  "  ^  then  follows  the  promise,  "  I  will  give  you 
rest."  ^^  So  again,  in  the  well-known  words,  ''  I  will  dwell 
in  them,  and  walk  in  them,  and  I  will  be  their  God,  and 

8  Matt.  iv.  19.  3  Heb.  vii.  26.  "  Matt.  xi.  28. 


PART  IT.  Abraham,  or  the  Spirit  of  Faith.  167 

they  shall  be  my  people :  wherefore  come  out  and  be 
separate,  saith  the  Lord,  and  touch  not  the  unclean  thing, 
and  I  will  receive  you."  ^' 

And  these  two  points  are  yet  in  the  Lord's  call,  nor  can 
the  spirit  of  faith  afford  to  part  mth  either.  At  times,  in- 
deed, for  "  the  flesh  is  weak,"  even  faith  may  shrink  from 
all  that  the  separating  word  claims  from  it.  We  are  slow 
to  believe  that  apostate  things  are  to  be  forsaken,  not  im- 
proved. We  would  fain  mend  them,  rather  than  leave 
them.  How  many,  both  in  the  world  within  and  without, 
are  attempting  to  put  the  evil  to  rights,  when  Grod's  word 
respecting  both  is  only,  "  Gret  thee  out."  But  the  Lord  is 
faithful ;  and  where  He  has  appeared,  the  way  of  separa- 
tion or  sanctification  will  be  trodden :  and,  indeed,  "  the 
spirit  is  willing,"  if  the  flesh  is  weak. 

But  this  leads  us  to  the  way  in  which  the  call  was  obeyed. 
The  word  was, — "  Get  thee  out  of  thy  country,  and  from  thy 
kindred,  and  from  thy  father's  house."  Abram  gat  him 
out  from  his  country,  and  even  from  his  kindred,  but  not 
from  his  father's  house.  He  attempts  to  take  his  father, 
and  his  father's  house,  with  him.^^  jj^  obeys,  but  not 
wholly.  So  is  it  yet.  The  spirit  of  faith  in  us,  when 
called  to  go  forth  from  the  outward  things  of  Ur  of  the 
Chaldeans, — the  ground  of  reasoning,  where  Babel  is  built 
up, — is  called  of  God  to  leave,  not  only  the  more  outward 
things,  such  as  "  thy  country,"  but  the  more  inward  also, 
the  "  kindred  and  father's  house."  Some  are  more  outward, 
as  natural  pleasures  and  affections  ;  and  some  more  inward, 
as  "  the  old  man,"  and  "  father's  house."  Of  these  the 
outward  things  are  sooner  left  than  the  inward  ;  for  nature 
yet  is  strong,  and  the  old  life  is  still  very  near  and  dear  to 

»  2  Cor.  vi.  17,  18  »=  Chap.  xi.  31. 


168  Abraham,  or  the  Spirit  of  Faith.  part  it. 

lis.  So,  like  Abram  of  old,  the  spirit  of  faith  in  us  endea- 
vours to  take  with  it  into  the  land  of  promise  the  old  man 
(^f  our  corrupt  mind  which  has  never  truly  known  the  call 
of  God.  But  this  old  man,  though  ready  to  start  for 
Canaan,  never  reaches  it.  It  cares  not  to  go  so  far.  Nay, 
while  it  lives,  even  the  elect,  if  he  abides  with  it,  cannot 
reach  his  destination.  Joiu*neying  thus,  Abram  gets  half- 
way to  Canaan  :  so  we  read, — "  They  went  forth  to  go  into 
the  land  of  Canaan,  and  they  came  to  Charran  and  dwelt 
there."  And  there  they  stopped  until  this  old  man  died. 
Then  Abram  starts  again  :  and  now  nothing  stops  him  ; 
for  now,  "  they  went  forth  to  go  into  the  land  of  Canaan, 
and  into  the  land  of  Canaan  they  came."^^  Stephen, 
alluding  to  Abram's  call,  specially  marks  this  : — "  The  Grod 
of  glory  appeared  to  our  father  Abraham,  when  he  was  in 
Mesopotamia,  before  he  dwelt  in  Charran,  and  said.  Get 
thee  out  of  thy  country,  and  from  thy  kindred,  and  come 
into  the  land  which  I  will  shew  thee.  Then  came  he  out 
of  the  land  of  the  Chaldeans,  and  dwelt  in  Charran ;  and 
froTifi  thence,  when  his  father  ivas  dead,  he  removed  him 
into  this  land,  wherein  ye  now  dwell."  ^'^ 

"  So  Abram  departed."     So  starts  the  spirit  of  faith. 
Great  is  the  struggle  to  leave  "  country  and  kindred  and 

"  Comparechap.  xii.  5,  aiidxi.  31.  tud,'  id  est  de  corpore  tuo.     Exivit 

'*  Acts  vii.  2-4.     Ambrose  thus  de  hac  terra  ills,    cujus  conversatio 

gives  the  inward  sense:— "  Hoc  enim  in  coelis   est.     '  Et  de    cognatione^ 

Legislator  provide  egit,  ut  quemad-  inquit,   '  tud'     Cognati  sunt  animse 

modum  lapsum  mentis  domonstravit,  nostrse  corporis  sensus.  .   .  .  '■  Et  de 

(Adam  enini  mcntem  diximus,  Evani  domo  tud  ; '  domus  enim  mentis  pro- 

sensum  esse  sienificavimus,)  ut  illas  lativura  est  verbum.  .  .  .  Ergo  qui 

erroriscaveremus  semitas ;  itaetiam  vult  perfectam  purgationem  conso- 

processum  mentis  et  quemdam  supe-  qui  disjungat  se  ab  his  tx'ibus,  a  cor- 

riorem  reditum  significaret.  .  .  .  Ifjcc  pore,  a  sensibus  corporalibus,  a  voce ; 

ergo  mens  erat  in  Cliarra,  id  est,  in  in  quibus  sunt  omnes   circumscrip- 

cavernis,  obnoxia  variis  passionibus.  tiones  sensuum,  quibus  deeipimur," 

Ideoque  dicitur  ei,    '  Exi  de   terra  &c. — Ambros.  de  AbrA.u.  c.  I. 


PART  IV.  Abraham.,  or  the  Spirit  of  Faith.  169 

father's  house."  To  go  forth  "  not  knowing  whither  we 
go  "  is  trial  enough.  To  go  forth  from  "  father's  house" 
at  once  seems  impossible.  Thus  the  old  man  of  our 
fallen  spiritual  life,  though  it  cannot  really  lielp  us  to 
Canaan,  is  still  clung  to.  Indeed,  at  first  it  seems  to  help 
us.  It  is  written,  not  Abram  took  Terah,  but  "  Terah  took 
Abram  ;  "  ^^  for  often  some  energy,  which  is  really  corrupt, 
is  active,  apparently  in  a  good  direction,  when  the  elect  is 
called.  But  Terah  never  passes  Jordan  ;  he  can  but  reacli 
Charran.  Having  got  thus  far,  he  has  been  pilgrim  long 
enough  ;  and  so  "  he  dwells  there."  ^^ 

We  are  slow  to  learn  this  lesson,  but  it  must  be  learnt. 
Even  faitli  cannot  take  the  old  man  into  the  place  of  pro- 
mise. Jordan  is  not  really  passed.  Often  has  it  been 
tried  ;  but  the  old  life  cannot  be  brought  into  heavenly 
places  beyond  that  "  stream  of  judgment,"  with  its  deep 
waterfloods.^^  Thus  we  are  in  a  strait.  A  new  bond  draws 
us  heavenward,  but  the  old  one  as  yet  has  claims  on  us. 
So  we  start  with  both  :  we  get  "  out  of  our  country,"  and 
the  old  man  for  many  stages  bears  us  company ;  but  at 
length  he  wearies  of  this  path  ;  Canaan  is  too  far  off : 
and  so  with  him  for  a  season  faith  too  settles  down.  But 
in  due  time  we  are  freed.     The  time  must  come  at  last. 


^^  Chap.  xi.  31.  Israel,  if  they  would  enter  Canaan, 

'^  This  place  is  mentioned  as  La-  is    the  well-known    figure   of    that 

ban's   home,    Gen.    xxvii.  43  ;  as  a  death  by  which  we  enter  heavenly 

place  easily  conquered  by  the  king  things.    If,  however,  with  Augustine, 

of  Assyria,   2  Kings  xix.   12;  and,  (Enar.  in  Psalm.  xU.  \E.V.  42,]  6,) 

lastly,  as  havnng  an  extensive  trade  and  Gregory  the  Great,  {Moral,  in 

with  Tyre,  Ezek.  xx^^i.  23.    All  this  Job.  1.  xxxiii.  c,  6,  §  13,)  we  derive 

is  significant.  the  word  from  TT*,  to  come  down, 

''  Jordan,    (Heb.    pT*)  meaning  and  regard  Jordan  as  the  figure  of 

'■^  the  stream  of  nidgrnent'' — if  with  that  self-abasement,  wliich  is  a  death 

Jerome  we  derive  it  from  n,  {Hicron.  to  self,   through   which   every  one 

Comment,   in  Ezccli.  yl\-\\.  18,)  the  must  pass  who  would  enter  into  rest, 

stream   which  must  be  passed   by  the  lesson  is,  iu  substance,  the  same. 


170  Abraham^  or  the  Spirit  of  Faith.  paut  iv, 

when  we  discover  this  much  loved  old  man  to  be  dead, 
and  that  he  must  be  buried  out  of  sight.  Hitherto,  spite 
of  the  call,  we  have  acted  as  though  the  old  man  might  be 
saved,  or  improved,  or  taken  with  us.  But  now  the  mean- 
ing of  our  baptism  dawns  upon  us ;  the  call  is  recollected, 
and  we  become  once  more  pilgrims.  This  is  no  fable. 
Once,  with  the  old  man  leading  us,  we  went  forth  to  go 
into  the  land  of  Canaan  ;  but  we  only  got  to  Charran,  and 
dwelt  there.  But  the  old  man  was  buried  :  then  again  Ave 
started  to  go  into  the  land  of  Canaan,  and  into  the  land 
of  Canaan  we  came. 

But  though  Terah  cannot  enter  Canaan,  Lot,  another 
form  of  life,  closely  allied  to  the  old  man  of  our  former 
conversation,  and  from  which  Abram,  or  the  spirit  of  faith, 
has  at  length  to  be  separated,  goes  on  some  stages  further 
with  him.^®  Our  blindness  makes  it  hard  to  speak  of  this. 
Few  perceive  that  the  inward  man,  or  mind,  like  the  body, 
is  not  one  member,  but  many,  consisting  of  many  faculties, 
both  of  the  understanding  and  affections,  the  former  of 
which  are  figured  by  men,  the  latter  by  women,  throughout 
Scripture.  But  thus  it  is  ;  and  Lot  is  one  of  these.  As 
the  son  of  Abram's  elder  brother,  he  is  the  continuation 
and  fruit  of  what  is  first  and  natural,  the  same  old  life, 
only  in  another  form  ;  submitting  awhile  to  be  under  the 
direction  of  true  faith,  to  shew  at  last  its  true  character. 
Lot  is  the  natural  upright  mind  in  us,  not  spiritual,  yet 
respecting  truth,  and,  to  a  considerable  degree,  following  it ; 
scarcely  to  be  distinguished  at  first  from  the  spirit  of  faith 
in  us,  but  with  undeveloped  tendencies  such  as  the  spirit 
of  faith  never  manifests  ;  just,^^  yet  loving  what  the  spirit 
of  faith  loves  not,  and  at  length  resting,  or  seeking  to  rest, 

'8  Chap.  xii.  4.  »»  2  Pet.  ii.  7. 


PART  IV.  Abraham^  or  the  Spirit  of  Faith.  171 

where  the  spirit  of  faith  cannot  rest ;  till  it  bears  sad  fruits, 
which  faith  could  not  produce,  and  whicli  at  a  further  stage 
are,  like  Moab  and  Ammon,^^  in  direct  opposition  to  God's 
elect  Israel.  Such  a  mind  still  dwells  with  us,  though  our 
old  man,  like  Terah,  is  confessed  to  be  both  dead  and 
buried.^^  But  this  will  not  be  clear  to  all ;  for  souls,  as 
bodies,  live  in  happy  unconsciousness  of  what  is  working 
in  them.  And  indeed  though  the  workings  of  nature  and 
grace  are  a  sight  for  some,  they  work  on  as  well,  perhaps 
even  better,  unperceived  by  us. 

Having  thus  passed  Jordan,  let  us  mark  the  trials  into 
which  the  spirit  of  faith  at  once  is  introduced.  Many  for 
lack  of  knowing  this  are  stumbled,  even  when  through 
grace  they  are  in  the  right  way,  finding  it  so  unlike  that 
which  flesh  and  blood  would  have  chosen.  We  read  here  of 
pilgrimage  and  difficulty  and  want,  yet  of  communion  with 
Grod  and  happy  worship.  And  these  are  still  some  of  the 
chief  marks  of  the  position  into  which  true  faith  brings 
the  believer. 

Pilgrimage  is  noticed  first.  "Abram  passed  through 
the  land,  to  the  place  of  Sichem,  and  to  Moreh  ;  and  he 
removed  from  thence  into  a  mountain,  and  pitched  his 
tent,  having  Bethel  on  the  west,  and  Hai  on  the  east ; 
and  Abram  journeyed,  going  and  journeying  still  toward 
the  south." -^  Nahor  abides  without  change  where  his 
fathers  dwelt  before  him,  and  builds  a  city,  which  he  calls 
after  his  own  name.^'  Abram  dwells  in  tents  to  the  end, 
possessing  nothing  abiding  here,  save  a  burial-place. 

2"  Moab  and  Ammon  are  thechil-  Ambrose  also,  I)e  Ahr.  1.  ii.  e.  2,  and 

dren  of  Lot,  chap.  xix.  37,  38.  6.  Tn  this  viewwe  should  not  forget 

2'  Origen  alludes  to  this  inward  that  Lot's  name  signifies  a  covering. 

Lot,  in  his  comment   on  John  A'iii.  He  is  not  the  true  inner  man. 
39  : — Oifiai  Se  ort  eV  toTs  apxah  koX  ^^  Chap.  xii.  6-9. 

sTTLiroaov   6   Awt    (ipeTai   Vfxiv,  k.t.A.  ^^  Chap.  xxiv.  10. 


172  AbvaJtmn,  or  the  Spirit  of  Faith.  part  iv. 

And  the  spirit  in  us  which  obeys  Grod's  call  will  even 
yet  dwell  in  tents  and  be  a  pilgrim.  The  old  man  may 
rest  in  outward  things  and  be  settled,  but  the  spirit  of 
faith  has  here  no  certain  dwelling-place.  Its  tent  is  often 
searched  by  rains  and  winds ;  yet  by  these  very  trials  it 
grows  strong  and  is  kept  from  many  snares.  For  the 
called  one  cannot  be  as  Moab,  "  settled  on  his  lees." 
"  Moab  hath  been  at  ease  even  from  his  youth  ;  he  hath 
settled  on  his  lees  ;  he  hath  not  been  emptied  from  vessel 
to  vessel,  neither  hath  he  gone  into  captivity  ;  therefore 
his  taste  remaineth  in  him,  his  scent  is  not  changed."  ^^^ 
Abram,  and  David,  and  Israel,  have  all  been  emptied  from 
vessel  to  vessel.  Pilgrimage  is  their  appointed  lot,  be- 
cause true  life  is  always  progressing,  moving.  In  the  course 
of  this  discipline,  trials  befall  them  which  others  never  meet 
with ;  failures,  too,  are  seen,  such  as  we  never  see  in  the 
prudent,  worldly  man.  When  did  Nahor  go  down  to 
Egypt,  or  deny  his  wife  ?  When  did  Saul,  like  David,  go 
do\vn  to  Achish,  and  play  the  madman?  But  in  this  same 
course  Grod  is  seen,  and  man  is  learnt.  Man,  indeed,  is 
abased,  but  Grod  is  glorified.  The  pilgrim  "  learns  what  is 
in  his  heart."  He  cannot  easily  forget  what  his  pilgrimage 
has  taught  him  of  his  own  weaknesses.  Once  he  might, 
like  Eve,  have  believed  the  word,  "  Ye  shall  be  as  gods." 
Pilgrimage  has  proved  that  even  faith  is  not  a  god,  but 
only  a  vessel  to  receive  Grod.  Thus  by  trial  does  faith 
learn  Grod ;  and  the  true  discovery  of  Him  more  than  com- 
pensates for  all  the  self-despair,  which  has  been  the  means 
of  making  us  acquainted  with  Him. 

Thus  Abram  passed  from  place  to  place  ;  from  Ur  to 
Haran,  then  to  Sichem  and  Moreh,  thence  to  Bethel  and 

"  Jer.  xlviii.  11, 


Abraham,  or  the  Sjoirit  of  Faith.  173 


Hai,  and  so  on.^^  He  was  what  some  now  call  changeable. 
And  further,  he  went  "  he  knew  not  whither."  This  is  yet 
the  common  charge  against  the  walk  of  faith.  How  often 
have  I  heard  it  urged  against  those,  who,  in  faith  and 
obedience  to  the  call  of  God,  have  made  no  small  sacrifices, 
that  they  are  changeful,  here  to-day,  and  there  to-morrow  ; 
that  it  is  difficult  from  year  to  year  to  know  where  we  may 
find  them.  Others,  if  they  are  snugly  housed  in  some  "  city 
of  the  nations,"  some  great  or  small  system  or  polity  of 
man's  making,  may  be  reckoned  on  with  some  certainty. 
'We  can  tell  where  to  find  them  even  to  the  end.  They  can 
boast,  too,  of  their  consistency.  Where  they  were  at  first, 
there  they  are  still.  They  have  never  altered  a  single  view, 
because  the}-  have  never  taken  a  single  step  forward.  But 
tins  faith,  which  talks  of  God's  having  called  it,  is  un- 
manageable. Men  in  whom  such  a  spirit  rules,  however 
comfortably  they  are  settled  to-day,  may  be  off,  we  know 
not  where,  to-morrow.  And  what  do  they  get  by  it  ? 
Plainly  nothing.  One  thing  only  is  plain  :  a  man  who 
talks  of  the  call  of  God  is  not  the  man  to  be  trusted  with 
the  care  of  this  world's  cities.  He  is  a  madman.  So  the 
world  has  judged  long  since  :  so  it  judges  yet :  nor 
indeed  is  it  wholly  in  the  wrong.     A  madman  is  one  who 


-^  On  the  mystic  import  of  each  usque  pervenerit." — De  Abr.\.  i.e.  2. 

of  these   places,   the  early  Fathers  As  to  the  "  mountain  on  the  oast  of 

have  written  much.     Ambrose  says,  Bethel,"  he   adds, — "  Eecessit  iude 

"  Egressus  perambulavit  terram  us-  in  montem  contra  orieutem  Bethel  ; 

que  ad  Sichem,  quod  interpretatione  incrementum  dcvotionis  montis  sig- 

Latina  dicitur   humerus  vel  cervix,  nificat  eminentia,"  &c. — Ibid.  1.  ii. 

per    quae     executionem     praescripti  c.  3.     We   may  compare  with  this 

operis   intelligimus.  .  .  .  Unde  per  Augustine's  spiritual  interpretation 

figuram   locorum  id  expressum  ad-  of  Sichem,  on  the  words.  '•  I  will  di- 

vertimus,    quod   devotiunem     suam  vide  Sichem." — Enur.  in  Psalm,  lix. 

sanctus   Abram,  non  solum  studio,  {E.V.   60,)  §  8.     St.  Paul's  expla- 

sed  etiam  efficacia  probaverit  fruc-  nation  of  Salem  is  well  known,  Heb. 

tuosa,  qua  'ad  quercum,'  (/.e.  Moreh.)  vii.  2. 


174  Abraham,  or  the  Spirit  of  Faith.  paut  iv. 

sees,  or  thinks  he  sees,  what  others  see  not ;  and  seeing 
such  things,  he  walks  accordingly.  The  called  of  God  has 
seen  what  others  see  not,  and  he  walks  accordingly ;  and 
those  who  see  not  what  he  has  seen  must  think  him  mad  ; 
and  his  failures  and  inconsistencies,  the  fruits  of  his  imbelief 
in  the  path  of  faith,  only  make  him  more  unintelligible. 
Nevertheless  the  Lord  knoweth  them  that  are  His.  And, 
much  as  there  is  for  self-humiliation  in  the  ^Dath  of  such, 
there  are  eyes  which  can  see  how  these  very  changes,  and 
even  failures,  only  shew  more  clearly  that  the  path  trodden 
is  one,  not  of  sight  or  nature,  but  of  faith.  All  this  will 
probably  appear  very  absm'd  to  those  who  think  that  a  walk 
of  faith  begins  or  is  carried  on  from  some  calculations  of  its 
effects  on  others,  or  of  the  credit  it  may  bring.  That 
inward  man,  which  hears  God's  call  and  walks  with  Him,  is 
led  often  it  knows  not  whither.  Scarce  understanding 
itself,  often  misunderstanding  its  appointed  way,  no  wonder 
if  others  misunderstand  it.  But  the  Lord  knoweth  the 
path  of  His  elect ;  and  when  He  hath  tried  them,  they  shall 
come  forth  as  gold. 

But  the  spirit  of  faith  is  not  a  pilgrim  only :  Abram 
has  an  "  altar  "  as  well  as  a  tent ;  in  worship  receiving 
fresh  revelations.  "  The  Lord  appeared  to  Abram,  and 
said,  Unto  thy  seed  will  I  give  this  laud  :  and  there  he 
builded  an  altar  unto  the  Lord,  and  called  upon  the  name 
of  the  Lord."2s  In  Ur  of  the  Chaldees  God  had  said, — 
"  A  land  which  I  will  sheiv  thee  :"  now  He  says, — "  A  land 
which  I  will  give  thee."  And  let  it  be  observed,  that  here 
"  the  Lord  appeared."  Before  this  He  had  "  called,"  and 
"  spoken  "  to  Adam,  and  Cain,  and  Noah,  and  Abram  ;  but 
we  never  hear  of  His  "  appearing  "  until  now  ;  for  it  is  to 

26  Chap.  xii.  7,  8. 


PART  IV.  Abraham,  or  the  Spirit  of  Faith.  175 

the  spirit  of  faith,  above  all  others,  tliat  tlie  Lord  shews 
Himself;  for  faith  brings  man  into  trial,  and  trial  needs 
special  revelations,  and  these  are  not  withheld.  Angels' 
visits  are  only  few  and  far  between,  because  we  so  seldom 
are  in  the  place  really  to  require  them. 

The  special  trials  of  this  stage  are,  first,  "  the  Cana- 
anite,"  and  then  "  a  grievous  famine,"  in  the  land." 
Canaan,  the  son  of  Ham,  as  we  have  seen,  figures  that 
mere  outward  religiousness  which  grows  even  out  of  the 
regenerate  man.^^  This  is  felt  by  the  spirit  of  faith,  when 
it  attempts  to  enter  into  heavenly  things.  The  famine 
shews  how  the  ground  on  which  true  faith  must  stand  is 
indeed  a  "  land  of  promise,"  not  of  present  rest.  The 
Canaanite  holds  it,  and  famine  strips  it,  till  the  spirit  of 
faith  knows  scarcely  where  to  turn  itself.  And  this  is  the 
walk  with  Grod,  with  the  sense  of  sin  and  want  sorely 
pressing  us.  We  may  once  have  hoped  through  obedience 
to  be  wholly  freed  from  such.  We  may  yet  think  it  strange 
that  such  fiery  trial  should  be  needed,  or  that  the  rest  so 
surely  promised  should  yet  be  kept  from  us  by  others,  and 
they  the  Lord's  enemies.  Yet  such  is  the  path ;  for  the 
question  is,  — Can  we  be  satisfied  with  Grod?  And  many 
a  weary  step  is  trodden  before  we  have  made  this  attain- 
ment. 

In  Abram's  case  the  trial  led  to  failure  for  a  while.  The 
Canaanite  and  the  famine  drove  him  down  to  Egypt.  The 
faith  which  gets  on  to  the  ground  of  promise  at  firyt  has 
not  strength  to  be  steadfast  there.  Indeed,  it  requires  more 
grace  to  stand  on  the  ground  to  which  faith  brings  us,  than 
to  get  upon  it.  Peter  had  faith  to  step  out  on  the  waters, 
but  he  had  not  faith  to  walk  far  when  there :  he  had  faith 

"  Chap.  xii.  6,  10.  **  See  above,  on  chap.  ix.  and  x. 


176  Abraham,  or  tJie  Sjylrit  of  Faith.  part  iv. 

to  follow  Jesus  into  the  high  priest's  palace,  but  he  lacked 
faith  wliile  there  to  witness  faithfully.  Every  act  of  faith 
brings  us  into  greater  trials,  where  greater  faith  will  be 
needed.  Thus  it  is  that  many  who  walk  by  faith  have 
failures,  which  those  know  not  who  do  not  attempt  so  much. 
So  it  was  with  Abram.  Two  stages  are  marked  in  his 
failure:  first,  trial  leads  him  down  to  Egypt,  and  then 
Egypt  leads  him  to  deny  his  wife.  The  first  step  led  to  the 
second  ;  for  one  wrong  step,  like  one  lie,  if  it  be  not  im- 
mediately retraced,  requires  another.  The  first  error  was 
walking  by  circumstances.  Then  a  step  is  taken  to  avoid 
trial,  without  asking  the  Lord's  counsel.  Then  the  Lord, 
and  His  counsel  and  care,  being  for  the  time  forgotten. 
His  promise  respecting  the  seed  is  forgotten  also  ;  and  the 
result  is,  Sarah  is  soon  in  Pharaoh's  house ;  while  failing 
Abram  is  well  entreated  for  her  sake  : — "  He  had  sheep, 
and  oxen,  and  he-asses,  and  men-servants,  and  maid- 
servants, and  she-asses,  and  camels."  ^^ 

Egypt,  meaning  straitness,  or  that  straitens,^^  is  the 
ground  of  sense ;  outwardly,  those  who  are  living  the  life 
of  sense,  that  is,  in  seen  things ;  as  Asshur  or  Assyria  is 
the  type  of  reasoning;  outwardly,  of  those  whose  life 
being  one  of  reasoning,  by  such  reasonings  pervert  and 


2°  Chap.  xii.  15,  16.  natur  ad  earnalesroliiptates,  quibus 

2"  Heb.  D>~|^*D-    This  type  is  very  infirraa  subjicitur,  fortior  non  tene- 

geuerally  understood.     Ambrose,  on  tui',"  &c. — Be  Abr.  1.  ii.  c.  4,  §  13. 

this  chapter,    says, — "  Caro    nostra  Augustine  says, — "^gyptus  autem, 

jEgyptus   nostra  est:    in   hanc  de-  quoniam  interpretatur   affligois  vel 

scendit  mens  nostra,  quando  cogitat  a  viprimens,  s^epe  in  imagine  ponitur 

quae  carnalia  sunt.    Tunc  autem  ad-  hujus  sseculi,  a  quo  spiritaliter  rece- 

scendit,  qiiando  invisibilia  desiderat.  dendum  est,  ne  sinius  jugum  dueen- 

Ideo  et  Abi'am   dicitur  descendisse  tes  cum  infidelibus."  &c. — Enar.in 

in  ^gj'ptum.  .  .  .  Patitur  hoc  mens  Psalm,  cxiii.  {E.  V.   114,)  %  3.     So 

nostra  interdum  .  .  .  propter  colli-  too  Gregory   the  Great,    Moral,  in 

gationem    animse  et   corporis  incli-  Job.  \.  xxvi.  c.  13,  §  21. 


PART  IV.  Abraham,  or  the  Spirit  of  Faith,  177 

darken  truth.'*  These  both  are  snares  on  the  right  and 
left  for  Israel ;  though  both  at  length  to  be  used  and 
blessed,  as  the  Lord  distinctly  promises.^^  For  when  "  the 
Egyptian  serves  with  the  Assyrian  "  both  are  "  blessed." 
But  here  Abram,  the  spirit  of  faith,  tried  by  the  difficulties 
on  the  ground  of  promise,  goes  down  to  seek  rest  in  Egypt, 
that  is,  the  ground  of  sense  ;  rightly  called  straitness,  for 
it  is  indeed  a  narrow  land,  not  watered  as  Canaan  with  tlie 
rain  of  heaven,^'  but  by  its  river,  which  one  day  threatens 
to  destroy  the  sons  of  Israel.  Yet  not  to  Egyptians  only 
is  Egypt  an  enchanting  land  ;  it  has  charms  which  are 
felt  even  by  God's  elect,  treasures  gathered  up  through 
years  of  proud  empire,  and  a  wisdom  which  leaves  no  room 
for  faith.  Here  comes  the  elect,  thinking  to  find  some 
refuge  ;  and  here  Sarah  is  at  once  denied  with  an  equivo- 
cation. Women,  in  this  inward  view,  are  certain  affections. 
Sarah  is  the  affection  or  principle  of  spiritual  truth.'''  In 
Egypt  Sarah  is  denied :  those  affections  which  the  spirit 
of  faith  ought  to  defend  and  cherish  most  carefully,  (for 
from  them  must  spring  the  promised  fruit,)  are  brought 
into  danger  of  defilement  from  earthly  things.  For 
Pharaoh  at  once  desires  to  have  Sarah,  and  is  only  kept 
from  violating  her  by  the  Lord's  immediate  judgments. 
So  does  sense  now  seek  to  enter  into  the  things  of  faith, 
and,  could  it  do  so,  it  would  at  once  violate  them.  But 
the  Lord  saves  them :  Sarah  is  not  defiled ;  and  Abram, 
being  reproved,  turns  again,  and  so  departs  from  Egypt. 

But  this  will  be  clearer  to  some  as  seen  without.     In 
this  view  Abram  is  the  type  of  those  in  whom  faith  is  the 

3'  Asshur,    "ll^X,    means    steps.  "  Deut.  xi.  10;  Zech.  xiv.  18. 

Reasoning  is  a  series  of  sleps,  ^*  See  below  on  chap.  xvi.  p.  210. 

»2  Isa.  xix.  23-25. 


178  Abraham,  or  the  Spirit  of  Faith.  part  iv. 

ruling  life,  that  is,  the  men  of  true  faith.  Such  are  found 
by  Grod,  when  menabers  of  a  fallen  Church,  serving*  idols, 
and  barren,  and  nigh  to  Grreat  Babylon.  There  the  Lord's 
voice  is  heard,  and  they  who  hear  it  start  at  once,  leaving 
kindred  and  country,  to  go  they  know  not  whither.  These 
are  the  works  of  Abraham,  which  must  be  done,  if  indeed 
and  in  truth  we  would  be  Abraham's  children  :  for  the 
Truth  has  said,  "  If  ye  were  Abraham's  seed,  ye  would  do 
the  works  of  Abraham  ;"^^  and  his  first  work  was  to  go 
forth  with  Grod,  not  knowing  whither  he  went.  So  walk 
the  men  of  faith,  whose  faith  is  believing  in  God,  not  in 
what  others  believe  about  God.  Nevertheless,  for  awhile 
they  seek  to  take  some  with  them,  who,  never  having  per- 
sonally heard  the  inward  call  of  God,  though  ready  to  begin 
the  course,  will  never  be  willing  or  able  to  cross  over 
Jordan.  With  such  even  believers  can  only  go  half-way. 
But  in  due  time  the  Terahs  are  found  to  be  dead  ;  when, 
leaving  them,  not  without  tears,  the  elect  gird  up  their 
loins  and  go  on  over  Jordan.  Then  come  the  first  trials 
of  the  promised  land,  Canaanites  and  famine,  which  drive 
us  down  to  Egypt.  There,  while  seeking  a  little  rest,  Sarah 
is  denied,  that  is,  the  spiritual  principles  of  the  New  Cove- 
nant. Believers  hope,  by  denying  their  true  relation  to 
this,  to  gain  greater  safety  and  liberty.  Who  knows  not 
how  common  this  is  ?  Sarah,  the  principle  of  grace,  is 
denied,  that  failing  Abrams  may  have,  as  they  say,  greater 
liberty,  a  wider  field  of  usefulness.  Take  an  example.  Cir- 
cumstances of  trial  have  brought  believers  off  their  true 
ground  of  promise  into  worldly  things.  Such  love  Sarah. 
Nothing  is  dearer  to  them  than  the  covenant  of  grace.  Yet 


"  John   viii.   39.     Origen's  com-      very  striking  thoughts.      See  Co)n. 
ment  on   this  verse  contains  many      in  Johan,  torn.  xxi. 


PART  IV.  Abraham,  or  the  Spirit  of  Faith.  179 

Sarah  is  again  and  again  denied.  And  as  of  old,  so  now, 
the  thing  is  done  with  an  equivocation : — "  Say  thou  art 
my  sister."  Words  are  used  to  Egyptians,  which,  though 
true  in  a  sense,  are  not  true  in  the  sense  in  which  Egypt- 
ians take  them.  So  now,  men  called  of  God,  who  believe 
we  are  saved  by  grace,  and  that  neither  ordinances  nor 
flesh  can  make  a  Christian,  will  so  far  practically  give  up 
Sarah  as  to  lead  the  world  to  think  that,  as  the  world, 
the  New  Covenant  can  yet  be  theirs.  This  may  be  done  in 
many  ways.  JMeanwhile  the  men  who  know  tlie  truth  and 
love  it,  and  yet  act  thus,  have  an  equivocation  which  they 
think  clears  them.  They  do  not  mean  by  certain  w^ords 
what  others  naturally  gather  from  them.  And  though 
they  see  they  are  misunderstood,  they  still  persist.  Ac- 
cording to  these  men,  the  equivocation,  '^  Say  thou  art  my 
sister,"  is  all  right.  It  is  no  harm  running  the  risk  of 
mixing  or  defiling  the  holy  seed.  According  to  these  men, 
Sarah  may  be  a  mother  of  Egyptians  ;  and  no  thanks  to 
such  if  God's  grace  prevents  it.  The  consequence  is,  even 
an  Egyptian  can  rebuke  Abram.  So  far  from  a  greater 
sphere  of  usefulness,  the  equivocation  deprives  the  elect  of 
all  power  over  the  other's  conscience.  But  Sarah  cannot 
be  a  mother  of  Egyptians.  The  Lord  appears  to  vindicate 
Himself  and  free  His  failing  servant.  "  The  Lord  plagued 
Pharaoh  and  his  house  with  great  plagues,  because  of  Sarai, 
Abram's  wife.  And  Pharaoh  called  Abram,  and  said.  What 
is  this  that  thou  hast  done  unto  me  ?  Why  didst  thou  not 
tell  me  that  she  was  thy  wife  ?  Why  saidst  thou.  She  is 
my  sister  ?  So  I  might  have  taken  her  to  me  for  wife. 
Now  therefore  behold  thy  wife  :  take  her  and  go  thy  way. 
And  Pharaoh  commanded  his  men  concerning  him,  and 
they  sent  him  away,  and  his  wife,  and  all  that  he  had."**^ 

"6  Chap.  xii.  17-20. 
N  2 


180  Abraham,  or  the  Spirit  of  Faith.  paet  iv. 

Thus  was  Abram  delivered  :  thus  even  now  are  individuals 
freed  :  thus  shall  the  poor  captive  Church  escape  at  last. 
The  world  will  not  have  us  among  them,  because  our  prin- 
ciples judge  them  :  and  Grod  will  not  have  us  there.  In 
this  one  thing  G-od  and  the  world  agree.  Both,  at  last,  say 
to  us,  "  Behold  thy  wife  :  take  her  and  go  thy  way."  ^"^ 

Such  was  and  is  the  path  of  faith.  To  not  a  few  now 
living,  these  first  stages  are  well  known,  and  familiar  as 
household  words.  I  knew  a  man  in  Christ,  above  fourteen 
years  ago, — no  question  is  it,  whether  he  was  in  the  body, 
— who  being  called  by  grace,  when  he  was  serving  other 
gods,  obeyed  in  part,  seeking  to  take  the  uncalled  with 
him  into  the  promised  land.  And  I  knew  such  a  man, 
that,  though  he  went  forth  to  go  into  the  land,  yet  he  only 
got  half  way,  and  dwelt  there  ;  the  old  man,  whom  he  took 
with  him,  hindering  his  advance,  until,  as  days  passed  on, 
he  found  the  old  man  dead  ;  when,  having  buried  him,  he 
became  what  the  men  of  that  country  called  ''  unsettled," 
seeking  to  go  further.  So  he  went  forth  again  to  go  into 
the  land  of  Canaan,  and  into  the  land  of  Canaan  now  he 
came.  Heavenly  things  and  places,  once  heard  of,  were 
seen ;  but  withal,  there  was  trial,  and  ere  long  famine. 
Then  Egypt  was  turned  to,  and  Sarah  was  denied,  till 
grace  restored  the  wandering  pilgrim.  And  that  grace  is 
yet  as  near  as  of  old.  None  can  look  for  it  far  off  or  near, 
and  look  in  vain.  Is  a  ruined  world  around  us,  with 
monstrous  births,  gigantic  evils,  the  fruit  of  strange  unions 
between  the  sons  of  God  and  men  ? — then  an  ark  is  pre- 


^'  Augustine,  {Contr.  Faust.  Man.  body,  which,  in  its  way  to  the  land 

1.  xxii.  c.  38.)  traces  at  considerable  of  rest,  gets  into  the  world's  house 

length  the  dispensational  fulfilment  for  awhile,  but  is  not  suffered  to  be 

of  this  history.     In  this  xie-w  Sarah  deliicd  there. 
is   the    Chiirch,    or   New  Covenant 


PART  IV.  Abraham,  or  the  Spirit  of  Faith.  181 

pared,  to  admit  not  only  the  Noahs,  but  even  for  unclean 

and  creeping  things,  if  they  will  enter  it ;  which  shall  take 

them  from  the  world  of  the  curse,  and  of  the  thorn,  to  the 

world  of  the  covenant  and  the  rainbow,  beyond  the  waters. 

Is  the  ruin  deeper  still,  a  ruined  Church,  which,  brought 

through  the  waters,  has  misused  its  blessings  and  exposed 

its  shame  ;  which  has  bred  fierce  hunters,  or  built  great 

Babels  ? — Grod  yet  remains ;  and  His  grace,  if  sought,  is 

yet  enough  for  every  failure,  in  the  world,  in  the  Church, 

in  our  flesh,  or  in  our  ways.    He  cannot  fail.    He  grudges 

nothing.     He  has  freely  given  His  Only  Son.     In  Hici 

are  hid  for  us  eternal  countless  gifts.     In  Him,  the  true 

Restorer  of  all  things,  we  are  accepted  ;  and  He  waits  that 

those  things,  which  are  hid  in  Him  for  us,  may  by  Him  be 

wrought  in  us  through  His  Spirit.     And  if,  to  know  His 

fulness,  we  need  to  know  our  emptiness, — if  our  ruin  is 

the  complement  of  His  sufficient  grace, — most  gladly  let 

us  glory  in  our  infirmities,  that  the  power  of  Christ  may 

rest  upon  us. 

But  it  is  time  to  pass  on  to  another  stage  in  this  path. 


§  II. — Abram's  Separation  from  Lot. 

(Chapter  xiii.) 

We  saw  in  creation  a  separating  process,  before  a  per- 
fecting one  :  we  shall  see  it  again  and  again  in  man's 
development.  Abram  separated  from  Ur,  and  from  Terah, 
and  from  Egypt,  has  further  to  be  separated  from  Lot 
also,  before  he  can  be  perfected  ;  for  it  is  only  "  after 
that  Lot  was  separated  from  him,  that  the  Lord  said  unto 
him.  Lift  up  now  thine  eyes,  for  all  the  land  which  thou 
seest,  to  thee  will  I  give  it."      The  particulars  of  this 


182  Abraham,  or  the  SplHt  of  Faith.  part  iv. 

separation  are  fully  given  ;  and  painful  as  it  is,  bappy  are 
they  in  whom  it  is  accomplished. 

Abram  and  Lot,  as  we  have  seen,  within,  represent 
the  spiritual  and  the  upright  natural  mind  respectively, 
which  seem  at  first  so  closely  united,  that  for  awhile  we 
are  scarcely  conscious  of  any  distinction  or  difference  be- 
tween them  ;  so  unitedly  do  they  move  and  act  together, 
like  the  shell  and  kernel  of  a  nut,  which  in  its  unripe  state 
are  scarcely  to  be  distinguished,  still  less  to  be  separated, 
but  which,  in  proportion  as  they  ripen,  acquire  and  mani- 
fest a  distinct  separateness.  So  Lot,  our  upright  natural 
mind,  for  a  season,  takes  step  for  step  with  the  spirit  of 
faith  in  our  advance  to  good  things  ;  but  as  we  proceed 
we  see  they  are  not  one,  for  nature  at  its  best  desires  and 
longs  for  that  which  faith  has  given  up.  From  the  first 
God  sees  they  are  distinct ;  for  Abram  "  walks  with  God," 
but  Lot,  (again  and  again  is  it  noticed,)  "walks  with 
Abram."  ^  Nevertheless,  long  after  faith  perceives  the  old 
man  to  be  dead,  it  yet  strives,  if  possible,  to  bring  the 
natural  mind  into  unity  with  itself;  toiling  that  the  out- 
ward should  be  as  the  inward,  the  natural  as  the  spiritual, 
for  it  feels  the  bond  of  kindred  to  this  outward  man, 
saying  as  Abram  to  Lot,  "We  are  brethren.""^  It  seeks, 
therefore,  first  by  grace  to  take  it  heavenward ;  yet  the 
giving  of  it  up  may  be  the  real  way  to  greater  perfection 

'  See  chap,  xii,  4,  xiii,  1,  5,  &c.  autera   rationabile,  virtutum   habet 

-  Chap.  xiii.  8.     Ambrose,   after  copulam.      Unde   fraterna    quadam 

giving  the  outward   application   of  sibi   copulantiir   necessitudine  vitia 

these  words,  "Homines  nos  fratres  A'irtutesque  hominis  ;  quia  iUa  car- 

sumus,  .  .  .  omnes   enim     homines  nalis,  istse  rationabilis  animse  sunt," 

unius   naturse   partus   sunt,"    adds,  &c. — Be  Abr.  I.  ii.  c.  6,  ^28.    Origen 

"  Multo  autem  verius  ad  unam  re-  {Horn,  yi.  m  Ge7i.)  gives  in  substance 

fertur  animam,  cujus  rationabile,  (/.  e.  the  same  interpretation,  part  of  which 

Abram,)  cognatos   habet,   ut  supra  is  quoted  below,  on  chap.  xix. 
diximus,  sensus  irrationabiles :  quod 


PART  IV.  Abraham,  or  the  Spirit  of  Faith.  183 

in  the  inner  man  :  for  the  outward  man  being  thus  allowetl 
to  go  his  way,  the  spirit  of  faith  may  be  freer  and  have 
less  distraction.  So  Paul,  while  praising  a  single  life,  and 
the  higher  privilege  of  an  entire  victory  over  natural  affec- 
tions and  the  natural  man,  writes  to  the  Corinthians,  that, 
if  they  cannot  at  once  restrain  those  affections,  which  though 
lawful  are  merely  natural,  they  may  yield  to  them.^  What 
is  this  but  letting  Lot,  the  outward  man,  have  his  way,  for 
the  greater  peace  and  freedom  of  the  inner  man.  So  the 
spirit  of  faith  in  us,  finding  this  outer  man  to  be,  like  Lot, 
though  "righteous,"  yet  earthy,  gives  it  its  way;  and  thus 
gradually  learns  both  to  be  and  to  feel  itself  more  distinct 
and  really  separated  from  it ;  though  for  stages  after  this, 
faith  yet  sighs  over  it,  and  makes  more  than  one  effort  to 
save  it  from  the  judgments  which  it  brings  upon  itself/ 

Such  is  the  general  import  of  this  scene,  as  wrought 
within  ;  but  the  particulars  are,  for  such  as  can  read  them 
in  this  light,  no  less  instructive.  For  instance,  the  ground 
where  this  takes  place  is  not  in  Egypt,  but  when  Abram 
has  come  back  again  to  the  place  whence  trial  had  driven 
him ;  for,  be  it  observed,  Abram  is  brought  back  to  that 
very  point  from  which  he  had  swerved  to  go  down  to 
Egypt,  even  "  to  the  place  where  his  tent  was  at  the  first."  ^ 
Places   figure  certain  states;    indeed,  the  word   "state" 

3  1  Cor.  vii.  7-9.  dum   quseritur  eontinentia,  obrepat 

*  The  inward   fulfilment  of  each  impudicitia.     Ideoque  bonorum  ma- 

particular  here  is  traced  at  consider-  gister,    'Dico,'   inquit,  '  non    nuptis 

able  length  by  Ambrose  :  —  "Ergo  et  Adduis,  bonum  est  illis  si  sic  per- 

mens  viri  sapientis  ejusdem  animge  maneant,  sicut  et  ego ;  quod  si  non 

irrationabiles  motus  studet  corrigere,  contineant,  nubant :  melius  est  enim 

sibique   conjungere.      Potest    enim  nubere,  quam  uri'  .  .  .  Rocte  igitur 

fieri   ut    quae    interdum    displicent,  Abram  cum  bona  venia  voluit  nepo- 

emendentur  gratia  .  .  .  quod  si  emen-  tern   dimittere,"  &c. — Be  Abr.  1.  ii. 

dare   non  potest,  non  exasperet  in-  c.  6,  §  31. 
temperantia.     Deprehendit  ardorem  *  Chap.  xiii.  3. 

libidinis  quam  conjugio  coeroeat;  ne 


184  Abraham^  or  the  SpiHt  of  Faith.  part  iv. 

simply  means  a  "  standing  place."  ^  So  the  soul  comes 
back  to  the  ground  it  once  held,  with  increased  appre- 
hension of  its  value,  after  the  experiences  of  Egypt.  And 
here,  on  the  ground  of  promise,  it  is  that  Lot  finds  an 
occasion  to  depart  from  Abram ;  here,  while  the  spirit  of 
faith  would  stand  on  the  promise,  the  outward  man  makes 
some  gift  the  occasion  of  going  his  own  way.  Thus  does 
the  advance  of  our  spirit  ever  bring  out  and  test  the  old 
man.  None  have  so  proved  what  the  natural  man  is  as 
those  who  have  come  into  the  light  of  heavenly  things. 
For  heavenly  things  and  places,  if  they  do  not  excite,  at 
least  expose,  the  flesh.  The  natural  man,  which  can  be 
quiet  in  natural  things,  cannot  rest  when  we  approach  to 
what  is  spiritual ;  so  true  is  it  that  what  is  good  for  the 
pure  is  evil  to  the  impure,  so  that  heaven  is  hell  to  some, 
and  darkness  and  blindness  are  mercy  to  those  who  do  not 
love  the  light.  Thus  Abram's  advance  brought  out  what 
was  in  Lot ;  but  Lot's  gifts  or  riches  helped  to  bring  about 
the  separation,  being  not  the  cause,  indeed,  but  the  occasion 
of  strife.  Abram  and  Lot  were  both  rich,  although  in 
different  ways.  "Lot  had  flocks,  and  herds,  and  tents." 
Abram  had  these,  but  was  "very  rich  in  silver  and  in 
gold"  also.''  The  outward  man  can  and  does  possess  much  ; , 
but  the  gold  and  the  silver,  that  is,  the  higher  forms  of 
truth,  are  not  those  which  he  obtains,  or  even  wishes  for.^ 

^  Status,  from  stare,  to  stand.  sermonein   fidei  colore   splendidum, 

'  Chap.  xiii.  2,  5.  purgatumspiritalisgratiadisciplinae: 

8  See  above,  respecting  the  metals,  habebat  mentem  plenam  prudentiae. 

on  chap.  iv.  p.  93.    Ambrose,  on  the  Lot  quoque  dives  erat,  sad 

different  riches  of  Abram  and  Lot,  Scriptura  eum  pecoris  tantum  abun- 

says,   "Erat  aiitem  dives  (Al^ram)  dantem  adserit ;    .  .  .  non  habebat 

pecoribus,  argento,  et  auro.     In  pe-  argentum, ....  etenim  argentum  ig- 

coribns  corporales   sen.sus  intelligo,  nitum   lingua    justi :    non  habebat 

quia  et  ipsi  irrationabiles  sunt ;   in  aurum,    quod  habebat   ille  qui  vidit 

argento  sermonem,  in  auro  mentem.  Christi   posteriora,"   &c. — De  Ah; 

Dives   erat    Abram,    quia    regebat  1.  ii.  c.  6,  §  20  and  24. 
sensus  irrationabiles,  ....  habebat 


J 


PART  IV.  Abraham,  or  the  Spirit  of  Faith.  185 

The  "  flocks"  lead  to  the  strife.  What  are  these  but  those 
animal  emotions  wliich,  as  they  belong  to  Abram  or  Lot, 
are  under  the  power  either  of  the  spirit  of  faith  or  of  the 
outward  man  ;  and  the  thoughts  wliich  direct  these,  and 
keep  them  from  wandering,  are  their  "  herdsmen,"  who 
strive  together  for  mastery.^  And  faith,  not  yet  possessing, 
but  waiting  for,  power,  yields  for  a  season,  receiving  in  the 
place  of  Lot  greater  revelations  of  the  loving  will  of  Grod. 
For  "  the  Lord  said  unto  Abram,  after  that  Lot  was  sepa- 
rated from  him.  Lift  up  now  thine  eyes,  and  look  from  the 
place  where  thou  art,  northward,  and  southward,  and  east- 
ward, and  westward  :  for  all  the  land  thou  seest,  to  thee 
will  I  give  it.  Arise,  walk  through  the  land  in  the  length 
of  it  and  in  the  breadth  of  it ;  for  I  will  give  it  unto 
thee."^^  And  so  when  we  reach  this  stage,  and  Lot 
departs, — when  the  spirit  of  faith  is  made  to  feel  its  differ- 
ence even  from  the  upright  outward  mind, — we  find  that 
there  are  lengths  and  breadths,  toward  the  north  and  south, 
toward   the  sun-setting,  and   toward   the    sun-rising,    in 


^  I  am  almost  afraid  to  speak  of  disciplinse  gnari  et  tenaces  sunt,  non 
this,  though  saints  of  old  have  done  permittunt  longius  scnsuum  gregem 
so  ;  but  the  following  extract  from  vagari,  et  inutilibus  aut  noxiis  inhae- 
the  comment  of  Ambrose  on  this  rere  pabulis ;  .  .  .  .  mali  autem  iuu- 
chapter,  will  prove  that  the  inter-  tills  disceptationis  permittunt  eos 
pretation  in  the  text  is  at  least  no  impetu  suo  ferri.  .  .  .  Hinc  ergo  co- 
novelty: —  ''  iS'ou  capiebat  eos  terra,  gitationumnostrarumdiseordia;  cum 
hoc  est,  una  anima  motus  diversos  caro  repugnat  adversus  spiritum,  et 
non  recipiebat  naturaliter  sibi  repug-  spiritus  adversus  carnem,  non  me- 

nantes Qui  igitur  '  pastores'  diocris    pugna   est." — De  Abr.  i.  ii. 

sint,  et  quorum  animantium,  et  quae  c,  6,  §  27- 

rixa  inter   pastores   Abrse   et   inter  '"  Chap.  xiii.   14-17.     "  Seqnitur 

pastores  Lot  consideremus  ....  Pas-  locus,  quo  evidenter  docemur  quan- 

tores  hos  definire  possumus.    Pasto-  tum  mens  suporfluis  portionis  irra- 

res,  inquit,  jumeutorum.     Jumenta  tionabilis   exhaustis   proficiat;   non 

autem  sensus  corporis  irrationabiles  enim   otiose   Scriptura   posuit,    '  Et 

significari  accipimus.     Qui  sunt  erijo  dixit  Deus  ad  Abram,  postquam  re- 

pastoressensuum,  nisi  .  .  .  .mentis  cessit  Lot   ab  eo,   Respioe  oculis,'" 

nobtrse  cogitationes,  qui,  si  pastoralis  &c. — Ambros.  de  Abr,  1.  ii,  c.  7.  §  37, 


186 


Abraham^  or  the  Spirit  of  Faith. 


PART  IV. 


directions  toward  coldness  and  warmth,  toward  light  and 
darkness,  of  which  as  yet  we  have  not  so  much  as  heard  ; 
and  all  this  again  and  again  secured  by  the  unfailing  "  I 
will."  So  faith  goes  on.  Having  already  reached  Bethel, 
it  now  comes  on  as  far  as  Hebron.  Bethel  is  "  the  house 
of  God;"  Hebron  is  "  fellowship."  ^^  Having  known 
worship,  faith  now  apprehends  communion.  In  due  time 
it  gets  still  further,  but  at  present  it  rests  at  Hebron. 

Such  is  this  scene  within.  Its  fulfilment  in  the  world 
without  may  to  some  be  more  intelligible.  In  this  view 
Abram  is  the  man  of  faith,  who,  having  already  left  the 
ground  of  nature,  after  some  declension  is  again  escaping 
from  the  world.  Such  men  of  faith,  coming  up  out  of 
Egypt,  have  to  come  back  to  the  very  point  whence  trial 
had  driven  them.^^  They  "  come  up,"  ^^  for  Egypt  is  low 
ground,  and  the  ground  of  promise,  on  which  they  would 
again  stand,  needs  some  patient  climbing  if  vve  would  pos- 


*'  Chap.  xiii.  18.  The  import  of 
the  name  Bethel  (•)Xn''l)  is  well 
kuown.  Hebron  (J1"i3ni  ^o™-  "IDPI' 
to  be  Joined  togeihr.)  means  fellow- 
ship. Hebron  is  also  called  Mamre, 
see  chap.  xxxv.  27,  meaning  vision. 
See  on  chap,  xviii.  1. 

'-  Chap.  xiii.  4. 

'^  Chap.  xiii.  1,  In  Scripture, 
going  into  Egypt  is  always  ''going 
down"  and  coming  out  of  it  is  always 
"  coming  tip."  Within  the  borders 
of  the  land  also,  when  the  elect  goes 
further  into  its  interior,  it  always  is 
"going  wp."  See  chap.  xxxi.  1; 
Joshua  vii.  2,  3,  4.  So  too  from  the 
interior  to  Jerusalem  is  "going  up." 
—  1  Kings  xii.  27,  28  ;  2  Kings  xx. 
^,  8;  Matt.  XX.  18;  Mark  x.  33. 
Tlie  reason  for  this  lies,  first,  in  the 
form  of  the  country,  and  yet  more 


in  the  spiritual  reality  of  which 
Canaan  and  Egypt  were  formed  to  be 
types.  Origen  goes  at  great  length 
into  this  :  "  Observandum  est  nobis 
scripturas  sanctas  legentibus,  quo- 
modo  in  singulis  quibnsdam  locis 
ascendere  commemoratur  et  descen- 
dere.  Si  enim  diligentius  considere- 
mus,  inveniemus  quia  nnsquam  fere 
in  sanctum  quis  locum  dicitur  de- 
scendisse ;  neque  ad  vituperabilera 
conscendisse  memoratur ;  quae  ob- 
servationes  osteudunt  Scripturam  di- 
vinam,  non  (ut  plurirais  videtur) 
inerudito  et  agresti  sermoue  compo- 
sitim,  sed  secundum  disciplinam 
divinae  eruditionis  aptatam ;  neque 
tantumhistoricisnarrationibus.  quan- 
tum rebus  et  sen  si  bus  mysticis  ser- 
vientem  invenies,"  &c.  —  Horn.  xv. 
in  Gen.  xlv.  ad  init. 


PART  IV.  Abraham^  or  the  Spirit  of  Faith.  187 

sess  it.  They  come,  step  b}^  step,  "  from  Egypt  to  the 
South,"  then  "  from  the  South,"  then  "  to  Bethel,"  and  so 
on;^^  for  not  by  a  single  step  can  a  "believer  get  right 
when  his  failure  in  faith  has  taken  him  out  of  the  way.  But 
having  reached  Bethel,  worship  begins  again  : — "  Abram 
called  upon  the  name  of  the  Lord."  In  Egypt  Abram 
had  no  altar,  for  communion  with  the  world  mars  com- 
munion with  the  Lord  ;  but  as  soon  as  the  pilgrimage  is  re- 
newed, the  altar  again  has  its  appointed  feast  and  offering. 
This  is  a  point  on  which  some  have  much  to  learn. 
They  hope  for  communion  with  the  Lord  while  still  in 
worldliness,  as  if  the  Lord's  altar  could  stand  yet  in  Egypt, 
and  attendance  at  it  be  the  common  privilege  of  believers 
and  imbelievers ;  so  little  difference  do  they  see  between 
Pharaoh's  kingdom  and  the  promised  land,  between  this 
world  and  heavenly  places.  But  such  things  cannot  be  as  yet. 
Israel  may  indeed  "  sigh  and  cry,"  even  in  the  house  of 
bondage ;  but  worship  and  communion  belong  to  higher 
ground.  So  when  Pharaoh  said  to  Moses,  "  Go  and  sacri- 
fice to  Grod  in  this  land,"  Moses  said,  "  It  is  not  meet  to  do 
so ;  for  we  shall  sacrifice  the  abomination  of  the  Egyptians : 
lo,  shall  we  sacrifice  the  abomination  of  the  Egyptians 
before  their  eyes,  and  will  they  not  stone  us  ?  "^^  Here  is 
the  reason  why  the  elect  cannot  worship  with  Egyptians. 
Because  the  worship  of  the  Church  and  world  are  so 
opposed,  that  the  one  is  "  an  abomination  "  to  the  other. 
Israel  slays  and  sacrifices  what  Egyptians  worship.  Israel 
sees  that  the  ox  and  lamb  must  shed  their  blood.  Israel 
knows  why  this  is,  and  does  not  grudge  it.  Egyptians 
cannot  understand  it.  The  ox  is  their  god.  Hence  the 
Church,  if  bound  by  the  world,  ceases  to  worship,  or  else, 

^*  Chap.    xiii.    1-3.      Augustine,       to  the  mystic  sense  of  "  the  South." 
{Annot.  in  Jub.  vol.  iii.  p.  669,)  refers  '^  Exod.  viii.  26,  27. 


188  Abraham^  or  the  Spirit  of  Faith,  part  iv. 

like  the  unfaithful  remnant  in  Jeremiah's  days,  worships 
as  Egyptians  do.^^  But  here  the  man  of  faith  is  come  to 
Bethel,  "  to  the  place  of  the  altar,"  and  there  "  he  calls 
upon  the  Lord." 

But  this  high  ground  has  its  own  trials.  Those  who, 
like  Lot,  until  now  have  walked  with  men  of  faith,  when 
they  come  to  this  point  find  reasons  for  going  back ;  and 
this,  though  trying  to  the  elect,  is  good,  for  as  outward 
men  drop  away  from  us,  the  Lord  more  and  more  reveals 
Himself. 

What  Lot  is  we  have  already  seen.  Inwardly,  he  repre- 
sents that  upright  outward  mind,  which  goes  some  steps 
with  faith  towards  heavenly  things.  Outwardly,  he  repre- 
sents those  in  whom  this  outward  mind  is  the  ruling  life, 
whose  souls  live  in  religious  outward  things.  Of  tliis  class 
some  ever  start  with  men  of  faith.  The  Abrams  "  walk 
with  God  ;  "  the  Lots  "  go  with  Abram."^^  These  last  are 
the  men  who  take  right  steps  because  others  take  them, 
who  make  sacrifices  because  others  do  so,  rather  than 
because  a  present  Grod  calls  for  such  a  step  or  such  a  sacri- 
fice. Such,  sooner  or  later,  will  shew  what  they  are, 
righteous  souls,  but  wholly  unable  to  walk  where  the  men 
of  faith  walk,  leaving  them  as  soon  as  they  resolutely  press 
on  to  the  best  things,  and  destined  to  beget  a  seed,  like 
Moab  and  Ammon,  to  be  a  thorn  in  the  side  of  the  seed  of 
the  men  of  faith. 

And  gift  ever  helps  on  this  division  :  to  this  day  "  flocks 
and  herds"  are  an  occasion  for  manifesting  the  tastes, 
and  thus  of  separating  the  inward  and  spiritual  from  the 
righteous  outward  man  ;  while  the  cause  lies  in  this,  that 
one  seeks  heaven,  the  other  is  still  in  measure  hankering 

'6  Jer.  xliv.  15-17.  "  Chap.  xii.  4,  and  xiii.  1,  5. 


PART  IV,  Abraham,  or  the  Spirit  of  Faith.  189 

after  this  world.  Yet  the  gifts  are  only  the  occasion  :  the 
cause  was  this,  that  one  had  an  eye  turned  to  the  plain  of 
Jordan,  while  the  other  looked  onward  into  the  hills  of 
promise.  For  we  read,  that  "  Lot  lifted  up  his  eyes,  and 
saw  the  plain  of  Jordan,  that  it  was  like  the  land  of 
Egypt." '^  In  this  to  him  lay  its  attractiveness.  Hence, 
as  soon  as  the  "herds"  and  "  flocks"  gave  an  excuse,  he  at 
once  separates  himself,  and  goes  down  Jordan-ward.  These 
"  flocks,"  in  this  view,  are  those  lower  natures,  those  ani- 
mal souls,  who  are  ruled  and  led,  some  by  outward,  some 
by  spiritual  men, — for  each  have  their  own  flocks, — and 
the  strifes  of  the  herdsmen,  who  lead  these  respective 
flocks,  are  the  occasion  for  the  Lots  to  leave  the  Abrams. 
Oh  I  what  strife  has  there  been  about  flocks  !  It  is  not 
numbers,  nor  an  abundance  of  gift,  which  can  make  breth- 
ren dwell  together  in  unity.  Rather  will  gifts  be  an  occa- 
sion for  strife ;  for  schism  is  the  growth,  not  of  spiritual 
poverty,  but  of  spiritual  wealth.  Hence,  at  Corinth,  where 
"  they  lacked  no  gift,"  there  was  strife  among  the  herds- 
men, the  more  because  the  gifts  abounded,  while  they  were 
"yet  carnal."'^ 

And  this  happens  not  in  Egypt,  but  as  soon  as  the  men 
of  faith  seek  unflinchingly  to  go  up  to  the  higher  ground 
the  Lord  has  promised  them.  Lot  does  not  depart  from 
Abram  in  Egypt.  While  Christians  are  in  the  world, 
its  habits  and  institutions,  and  the  barriers  which  these 
raise  between  man  and  man,  are  enough  to  preclude  strifes 
between  brethren.  Besides,  the  outward  man  has  enough 
while  in  the  world  to  satisfy  his  outward  tastes.  But 
when  Egypt  is  left,  brethren  are  thrown  together  in  a  way 
hitherto  all  unknown.     Now  comes  the  test  to  prove  their 

"  Chap,  xiii.  10.  '*  Compare  1  Cor.  i.  7,  with  1  Cor.  iii.  1. 


190  Abraham,  or  the  Spirit  of  Faith.  part  iv. 

grace,  for  few  things  search  us  more  than  collision  with 
our  brethren.'^^  Then  the  lack  of  outward  things  stirs  up 
the  outward  man.  Well  do  worldly-minded  Christians 
know  this,  and  wisely  do  they  choose  the  lower  ground, 
where  their  natural  tastes  find  more  that  is  in  accordance 
with  them  ;  where  outward  things  keep  them  from  coming 
to  themselves,  and  what  they  are  remains  undiscovered  by 
them ;  where  thus  their  weakness  may  be  mistaken  for 
strength,  and  circumstances  take  the  place  of  grace.  For, 
indeed,  till  we  are  stript  of  things  around,  we  little  know 
what  spirit  dwells  in  us  ;  so  much  do  the  things  of  time 
and  sense  without  keep  us  from  discovering  what  really  we 
are  within.  Hence,  some  never  know  what  restless  selfish 
souls  they  have,  until  the  things  which  have  kept  them  from 
themselves  are  for  ever  taken  from  them.  Others,  who 
by  trials  get  glimpses  of  themselves,  instead  of  going  on  to 
search  out  the  evil  hidden  in  them,  that  they  may  over- 
come it,  seek  rather  to  hide  it  from  themselves  and  others, 
and,  to  do  this,  continually  seek  more  and  more  of  out- 
ward things.  But  faith  is  content  to  learn  itself,  if  it  may 
learn  God.  It  would  rather  be  weak  with  Him  than 
strong  without  Him. 

Thus,  for  awhile,  is  the  path  of  faith  more  lonely.  The 
true  believer  is  more  than  ever  cast  on  God.  The  Lots 
"  choose  "  according  to  the  sight  of  their  eyes  ;  and  so,  by 
degrees,  get  from  communion  with  the  godly  to  commu- 
nion with  the  godless.  Unlike  souls,  sooner  or  later,  must 
separate.  If  there  be  not  one  spirit,  no  bond  or  arrange- 
ment can  keep  men  long  together.  Each  is  gravitating  to 
his  own  place  by  a  law  which  none  can  gainsay, — dust  to 

^^  So  Thomas  a  Kempis  says,  "  It  to  converse  therein  without  corn- 
is  no  small  matter  to  dwell  in  a  re-  plaint,  and  to  persevere  therein  faith- 
ligious  community  or  congregation,       fully  unto  death." — Book  i.  chap.  17. 


PART  IV.  Abraham,  or  the  Spirit  of  Faith.  191 

dust,  and  the  spirit  to  God,  who  is  a  spirit.  Let  us  not 
forget  the  steps  of  Lot.  First,  ''  he  saw  ; "  then  "  he 
chose;"  then  "he  journeyed  from  the  east,"  like  some 
before  him ;  then  "  he  pitched  towards  Sodom  ; "  then 
"  he  dwelt  there."  ^^  In  a  word,  he  walked  by  sight,  then 
by  self-will,  then  away  from  the  light,  then  towards  the 
unclean  world,  at  last  to  make  his  home  in  it.  This  is  the 
path  of  Lots  in  every  age.  And  such,  though  "  righteous" 
and  "saved,"  are  only  "  saved  so  as  by  fire."^^ 

The  separation  accomplished,  the  Lord  appears,  not  to 
the  righteous  one  who  goes  towards  Sodom,  but  to  him  who 
still  abides  in  the  path  of  faith.  To  souls  left  by  brethren, 
the  Lord  draws  near,  to  tell  us  that  if,  by  standing  on  the 
ground  of  promise,  we  lose  brethren,  we  do  not  lose  Him. 
"  The  liOrd  said  unto  Abram,  after  that  Lot  was  separated 
from  him.  Lift  up  now  thine  eyes."  As  if  to  say.  Lot 
hath  of  his  own  will  lifted  up  his  eyes  :  he  hath  seen  what 
he  can  from  his  stand-point.  Now  lift  up  thine  eyes,  and 
see  from  my  stand-point.  "  Look  from  the  place  where 
thou  art,  northward,  southward,  eastward,  westward."  Fear 
not  to  look  whence  the  cold  cometh,  and  towards  the  place 
of  heat,  towards  the  light,  and  towards  darkness.  As  yet 
little  knowest  thou  of  all  these.  But  "  all  that  thou  seest, 
to  thee  will  I  give  it."  And  mark  the  advance  in  the 
revelation  here.  First,  the  promise  respecting  the  land 
was,  "  A  land  which  I  will  shew  thee  : "  then,  when  come 
into  the  land,  the  promise  ran,  "  To  thy  seed  will  I  give 
it : "  now  it  is,  "  To  thee  will  I  give  it,  and  to  thy  seed  for 


■^  Chap.    xiii.    10-12.      In    our  in  both  places  render  it  dTrbavaroXdj/. 

version,  the  words  QlpJO.  in  verse  The  Vulgate  also  gives.  •Vi'i  o/7>/;/<'," 

11,  which,  in  chap.  xi.  2,  are  trans-  which   the  Douay  Version  follows, 

lated    '' from  the    east"    are    here  translating,  "/ro^i  Me  ea5^" 
simply  translated  "ca^^;."  TheLXX.  "^^  1  Cor.  iii.  15. 


192  Abraham,  or  the  Spirit  of  Faith.  part  tv. 

g^g^"23  Then  follows  the  exhortation,  "Arise,  walk 
through  the  land," — learn  by  experience  what  it  is, — "  in 
the  length  of  it  and  in  the  breadth  of  it,  for  I  will  give  it 
thee." 

Such  is  another  stage  of  faith's  way ;  and  trying  as  the 
separation  here  described  is,  both  in  the  inward  and  out- 
ward world,  it  is  one  we  must  know,  if  we  would  know  the 
best  things.  Surely  he  who  thus  loses  brethren  or  children 
or  lands  receives  a  hundredfold. 

§  III. — Abram's  Conflicts  to  deliver  Lot. 

(Chapter  xiv.) 

We  come  now  to  the  conflicts  into  which  the  spirit  of  faith 
is  drawn,  in  its  endeavours  to  deliver  and  save  the  outward 
man,  which  yet  is  dear  to  it.  The  letter  tells  of  the  part 
which  Abram  took  in  the  wars  which  the  seed  of  Shem 
carry  on  against  the  seed  of  Ham  ;  for  of  the  kings  whose 
contests  are  here  described,  four  are  of  Shem's,  and  five  of 
Ham's  seed.^  In  spirit  we  see  here  the  conflicts  into 
which  our  faith  is  dra^vn,  through  the  workings  of  certain 
powers  springing  from  the  Shem  and  Ham  within  us,  in 
hopes  of  freeing  and  saving  that  outward  man,  of  which 
Lot  is  the  appointed  figure. 

First,  to  mark  it  within.  To  understand  this  we  must 
remember  what  Shem  and  Ham  represent  respectively. 
They  are  certain  minds  growing  out  of  the  regenerate  soul, 
which  as  years  roll  on  produce  many  varying  forms  of  life.^ 
Now  we  read  that  before  Lot  left  Abram,  and  before 
Abram  entered  into  this  conflict,  the  kings  of  the  line 

2'  Compare  chap.  xii.  1,  7,  and  xiii.  15.  *  Chap.  xiv.  1-16. 

^  See  on  chap.  x. 


PART  IV.  Abrahaon,  or  the  Spirit  of  Faith.  193 

of  Shem, — Shinar,  Elam,  and  the  rest, — had  been  engaged 
in  overcoming  certain  giants  and  others  of  the  line  of 
Ham,  that  is,  certain  reasoning  powers  springing  from  the 
contemplative  mind  in  us,  though  much  debased  and  fallen, 
as  Shinar  and  Elam  were,  yet  strive  to  overcome  those 
open  and  gigantic  evils,  which,  like  the  Rephaim,  spring 
out  of  Ham,  that  is,  the  darkened  and  rebellious  mind. 
These  gigantic  evils  are  put  down  by  Shem's  seed  ;  but 
another  branch  of  Ham's  race,  namely,  the  kings  of  Sodom 
and  Gomorrha,  rise  in  rebellion ;  when  again  Shem's  seed 
strive  to  restrain  them,  and  after  sore  conflict  do  overcome 
them.  At  this  point  the  conflict  of  these  two  seeds  touches 
Abram,  that  is,  the  spirit  of  faith ;  for  Lot,  the  outward 
mind,  having  departed  from  Abram  or  faith,  is  taken 
captive  by  the  kings  of  Shinar  and  Elam,  those  reasoning 
powers  which  grow  out  of  the  contemplative  mind,  and  is 
only  delivered  by  an  effort  of  faith,  and  even  so  only  deli- 
vered for  a  season,  for  Lot  again  returns  to  dwell  in 
Sodom.^ 


^  Ambrose  thus  traces  the  inward  Lot,)  oninis  his  capitur;  unde  Jo- 
fulfilment  here : — "  Quinque  rages  hannes  ait,  '  Vge  habitantibus  in 
quinque  sensus  corporis  nostri  sunt,  terra.'" — De  Abr.  1.  ii.  c.  7,  §  41. 
visus,  odoratus,  gustus,  tactus,  au-  As  to  the  numbers  here,  viz.  five  and 
ditus.  Quatuor  reges  illecebrae  cor-  four,  Augustine  says,  ih&t  five  always 
porales  atque  mundanse  sunt,  quo-  refers  to  something  connected  with 
niam  et  caro  hominis  et  mundus  e  the  senses.— Z^ior.  i?t  P*\  xlix.  (£".  F. 
quatuor  constat  elementis.  Merito  50,)  §9;  Tract,  in  Johan.  xy.  §21, 
reges  dicuntur,  quia  habet  suura  and  xxiv.  §  5.  He  instances  the  five 
culpa  dominatum,  unde  Apostolus  barley  loaves,  the  five  husbands  of 
ait,  '  Non  regnet  peccatum  in  vestro  the  woman  of  Samaria,  the  five  bro- 
mortali  corpore.'  Sensus  igitur  nos-  thers  of  the  rich  man,  and  other  fives, 
tri  facile  delectationiLus  saecularibus  as  all  connected  with  the  five  senses ; 
cedunt,  et  quadam  earum  potestate  while  four  is  always  connected  with 
capiuntur.  Corporales  enim  delec-  the  world. — Serm.  cclii.  c.  10  ;  De 
tationes  et  illecebras  hujus  saeculi  diehus  Pasch.  The  mystical  serpent 
non  vincet,  nisi  mens  quae  fuerit  of  the  Hindoos  is  generally  repre- 
spiritalis,  adhserens  Deo,  et  se  totam  sentod  with  five  heads,  which  avu 
a  terrenis  separans.     Deflexio,  {i.e.  said  to  signify  the  five  senses.     See 


194  Abraham,  or  the  Spirit  of  Faith,         part  iv. 

But  all  this  effort  on  Lot's  behalf,  fruitless  as  it  seems, 
— for  Lot  returns  to  Sodom,  and  settles  down  where  he  is 
only  saved  so  as  by  fire, — brings  into  view  the  mind  of 
faith  in  its  relations  to  those  powers  which  are  figured  by 
the  contending  kings.  Abram  stands  apart  from  all. 
From  such  powers  faith  receives  no  help,  waiting  for  its 
portion  from  the  Lord  Himself,  and  when  it  pleases  Him ; 
and  while  thus  refusing  to  be  enriched  on  earth,  suddenly 
receiving  gifts  from  One,  whom  as  yet  it  knows  but  little 
of.  For  now  the  Prince  of  Peace  comes  in  and  makes  a 
feast ;  and  faith  strengthened  by  such  food  is  proof  against 
all  the  seductions  of  the  king  of  Sodom,  that  is,  the  defiled 
and  self-loving  fleshly  mind.* 

Such  is  the  conflict  figured  here,  true  in  thousands  who 
cannot  yet  unravel  it.  They  know  that  before  faith  comes 
their  reasoning  mind  has  striven  to  overcome  certain 
gigantic  evils  in  them,  that  some  of  these  have  been  over- 
come, and  that  after  this  the  evil  apparently  subdued  has 
again  burst  out  in  them,  and  that  again  their  reason  has 
sought  to  master  it.  All  this  conflict  they  have  known, 
and  further  that  at  a  certain  point,  faith,  which  has  now 
come,  takes  part  in  these  struggles,  seeking  to  bring  the 
outward  man  to  walk  with  the  inner  man.  But  the  con- 
flict, though  felt,  is  not  understood ;  and  hence  the  picture 
of  it  here,  as  set  forth  in  type,  is  unintelligible. 


Payne    Knight's    Inquiry  into    the  Sed    perfectae  mentis  est,  nihil  de 

Symbolical  Language  of  Mythology,  terrenis  illecebris  adsumere.     Ideo 

pi  56.  Abram  dieit,  *  Nihil  sumam  de  om- 

Denique  ubi  se  vieisse  putat,  nibus   tuis.'     Quasi   coutagium  de- 


4    a 


tentatur Quid  enim  est  quod  clinat  intemperantiae,   quasi  labem 

ait,  '  Rex  Sodomorum  exivit  obviam  refugit  corporalium  sensuum,  delec- 

Abrae,'  nisi  quod  post  has  luxurise  tationes  mundi  rejicit,  quserens  quae 

victorias,  vis  quivdam  libidinis  potest  supra  mundum  sunt,  hoc  est,  exten- 

rationabili  meuti    subrepere,  ut  in-  dere  manus  ad  Dominum,"  &c.  — 

fundat   ei   irrationabiles  passiones.  Ambros.  de  Abr.  1.  ii.  c.  8,  §  45. 


PART  IV.  Abraham^  or  the  Spirit  of  Faith.  195 

I  therefore  turn  to  trace  it  without,  as  it  is  fulfilled  in 
the  outward  kingdom  of  the  professing  Church.  The  self- 
same minds  are  there  at  work,  but,  the  field  being  wider 
and  more  outward,  their  works  are  more  visible. 

In  this  view  Abram's  effort  to  save  Lot  figures  the  con- 
flict into  which  true  men  of  faith  come  in  their  attempts 
to  deliver  those  ot  their  brethren,  who,  like  Lot,  though 
righteous,  yet  cling  to  outward  things, — fightings  in  which 
true  believers  would  have  no  part,  were  it  not  for  the 
declension  of  their  brothers,  who  go  down  Sodom-ward. 

Here  incidentally  much  light  is  thrown  on  the  state  of 
that  world,  from  which  by  grace  the  man  of  faith  is 
separated. 

We  read  that  the  kings  of  Sodom  and  Shinar,  with  their 
respective  allies,  have  long  opposed  each  other  bitterly ; 
but  all  their  wars  have  ended  the  same  w^ay  :  the  king  of 
Sodom  is  always  conquered  by  Shinar  or  Babylon.^  The 
story  is  told  at  length.  The  king  of  Shinar  first  masters 
the  king  of  Sodom.  For  a  certain  period,  "  twelve  years," 
the  king  of  Sodom  pays  tribute.  At  the  expiration  of 
this  time  he  rebels.  Then  comes  the  king  of  Babylon 
with  his  allies,  and  smites  first  the  Emims  and  other 
giants,  and  then  all  the  country  of  the  Amalekite ;  after 
which  he  routs  the  king  of  Sodom,  who  loses  all  his  goods, 
but  is  not  slain.^ 

The  import  of  this  is  most  plain.  Shem's  sons  here 
strive  with  Ham's  sons  ;  shewing  what  bitter  strife  and 
keen  controversy  there  is  between  the  religious  and  the 
irreligious  world,  subsequent  to  regeneration.  For  the 
kings  of  Shinar  and  Elam  are  of  Shem's  seed,  sons  of  him 

*  See  chap.  X.  10,  and  xi.  2.     In       "  goodly  Babylonish  garment."    See 
Joshua  yii.  21,  lyiJK'  miX,  "  the       also  Dau.  i.  2,  and  Zcch.  v.  11. 
garment  of  Shinar,"  is  translated  the  «  Chap.  xiv.  1-10. 


196  Abraham,  or  the  Spirit  of  Faith.         paut  iv. 

who  passed  the  flood,  but  who  have  fallen  from  contem- 
plation into  mere  reasonings,  and  so  have  perverted  the 
best  things.  Sodom  is  the  seed  of  cursed  Ham,  closely 
allied  to  Mizraim  or  Egypt,  and  in  a  land  "  like  the  land 
of  Egypt," ^  the  figure  of  those  who  turn  from  the  truth, 
and  live  in  open  ungodliness  and  shameless  self-love.®  Now 
these  two  seeds,  Shinar  and  Sodom,  have  at  times  great 
conflict  and  controversy.  But  always  with  one  result ; 
Sodom  is  no  match  for  Babylon.  The  religious  reasoning 
world  can  always  master  the  irreligious  world.  Yea,  though 
at  times  Sodom  throws  off  the  yoke,  Babylon  can  always 
reimpose  it.  In  these  conflicts,  too,  Babylon  (as  a  sword 
of  Grod,  for  even  "the  wicked  are  His  sword," ^)  is  used  to 
rid  the  world  of  certain  gigantic  evils :  for  the  king  of 
Babylon  "  smote  the  Eephaims,  (or  giants,)  in  Ashteroth 
Karnaim,  and  the  Emims,  (who  were  also  giants,)  in  Kiria- 
thaim."^°  The  religious  world,  in  its  conflicts  with  open 
irreligion,  has  plainly  destroyed  some  gigantic  and  crying 


'  Chap.  xiii.  10.  the  kings  of  the  East,"  (v.  12,)— this 

8  In  the    Apocalypse,   the  three  is  the  judgment  of  Babylon. — Jer.li. 

great  forms  of  the  world  set  before  13,  36,  and  1.  38  ;  Isa.  xliv.  27,  28. 

us  are  Sodom,  and  Egypt,  and  Ba-  The  "  voices,  and  thunderings,  and 

bylon.    In  Eev.  xi.  8,  the  great  city  lightnings,  and  great  hail,"  (v.  18,) 

is  seen  as  '^  Sodom  and  Eff?/pr, -where  — this  is  the  destruction  of  Sodom, 

also  our  Lord  was  crucified."     This  — Gen.  xix.  24,  25. 
is  the  sensual  and  ignorant  world.  ^  Psalm  xvii.  13. 

In  chapters  xvii.  and  xviii.,  the  same  '"  See  Deut.  ii.  10,  11.     I  may  add 

great  city  is  seen  as  Babylon:  this  here,  for  it  is  significant,  the  rest  of 

is   the  religious   world.      In  chap.  the  history  of  these  Rephaim.    They 

xvi.,  which  foretells  the  "  seven  last  were  first  smitten  by   Babylon:   a 

plagues,"  we  find  the  plagues  of  each  remnant,  however,  was  left  till  Jo- 

of  these  cities.  The  "  noisome  sore,"  shua's  days. — Josh.  xii.  4,  xiii.  12, 

(v.  2,)  the  "  waters  turned  to  blood,"  xvii.  15.     The  last  of  these  giants 

(v.  4,)  the  "  kingdom  full  of  dark-  seem  to  have  been  slain  in  the  time 

ness,"(v.  10,) — these  are  the  plagues  of    the  kingdom  under    David.  — 

of  Egypt.— Exod.  ix.  8-11,  vii.  17  1    Chron.   xx.    4,  6,   8.     They  are 

-20,   X.   21-23.     The    "  drying  up  never  heard   of   when    we    get  to 

of  the  Euphrates,  and  the  invasion  of  Solomon's  reign. 


PART  IV.         Abraham,  or  the  Spirit  of  Faith.  197 

evils.  But  Babylonians  are  not  therefore  Israel:  the 
religious  world,  though  religious,  is  still  the  world. 
Babylonians  may  destroy  Rephaim ;  at  times  it  suits 
their  purpose  to  do  so,  for  there  are  evils  in  the  world 
which  stink  even  in  the  world's  nostrils  ;  nay,  they  may 
even  "  lay  waste  the  field  of  the  Amalekite  and  Mount 
Seir,"  for  the  flesh  in  some  of  its  forms  is  hated  by  the 
religious  world. ^^  They  can  do  all  this,  but  they  cannot 
walk  with  Grod.  Nevertheless,  they  can  overcome  Sodom, 
though  its  king  escapes  them,  to  meet  ere  long  his 
destruction  from  another  hand. 

Now  "Lot  dwelt  in  Sodom." ^^  This  fact  links  the 
strifes  of  the  religious  and  irreligious  world  with  the  walk 
of  the  man  of  faith.  Abram  at  Hebron,  a  stranger  with 
his  tent,  though  he  may  hear  these  "  rumours  of  wars,"  has 
no  personal  interest  in  them.  Very  different  is  it  with 
those,  who,  like  Lot,  live  in  the  world.  To  such  the  strifes 
of  the  religious  or  irreligious  world  must  be  of  deepest 
moment.  Thus  many  que'stions,  with  which  we  should 
have  nothing  to  do,  touch  us  simply  because  we  are  not 
where  we  ought  to  be ;  and  thus  the  faithful  too,  who  are 
in  their  place,  are  involved  in  conflicts  through  the  cap- 
tivity of  their  unfaithful  brethren. 

But  this  is  not  the  doctrine  of  the  world,  for  Sodom  and 
Babylon  both  agree  that  the  believer  should  not  stand 
aloof  from  such  controversies.     Often  have  I  heard  the 


"  Chap.  xiv.  7.     The  Amalekite  and  at  a  further  stage.     See  more 

was  one  of  Esau's  sons. — Gen.  xxxvi.  on  this  under  chap,  xxxvi.     Mount 

1,  &c.     As  such,  as  the  offspring  of  Seir   was   Esau's   dwelling. — Chap, 

him,  who,  as  the  rejected  firstborn,  xxxii.  3  ;    Deut.  ii,  5.     It  is  "  the 

has  ever  ieen  one  chief  type  of  the  field   of  the   Amalekite,"   not    the 

flesh,  Amalek,  even  as    his   father  Amalekite,which  the  king  of  Shinar 

Esau,  stands  a  typo  of  the  same  flesh,  now  lays  waste.    This  is  significant, 

though  in  rather  a  different  aspect,  *-  Chap.  xiv.  12. 


198  Abraham,  or  the  Spirit  of  Faith.         part  it. 

grounds  on  wliicli  both  sides  claim  the  pilgrim.  Babylon, 
the  religious  world,  cannot  understand  how  persons  claim- 
ing to  be  the  called  of  Grod  can  hesitate  to  join  them  in 
opposing  open  evils.  Gigantic  evils,  such  as  Emims  and 
Rephaims, — the  sphere  of  the  flesh's  dominion,  "  the  field 
of  the  Amalekite," — and  above  all,  "  Sodom,"  the  wicked 
world,  with  its  many  crimes,  seem  to  Babylonians  reason 
enough  for  the  believer  to  join  them  in  subduing  such 
adversaries.  On  the  other  hand,  there  are  some  in  Sodom, 
righteous  souls  living  in  too  great  contact  with  the  irre- 
ligious world,  who,  having  by  experience  known  Babylonian 
bondage,  are  content,  like  Lot,  to  make  common  cause 
even  with  the  godless  and  unclean,  if  only  they  can  break 
the  yoke  of  the  king  of  Babylon.  And  such  would  like  to 
see  true  believers  with  them ;  but  from  both  is  Abram 
separate,  till  his  brother  Lot  is  led  away  captive  towards 
Babylon.  Then  does  he  come  down  from  the  quiet  hills 
of  promise  to  the  strifes  in  which  his  brother  is,  giving  up 
his  ease  to  rescue  a  brother  out  of  Babylonian  captivity. 

Thus  is  Abram  brought  into  collision  with  Babylon, 
that  is,  the  religious  world.  We  never  hear  of  his  fighting 
with  Sodom.  His  place  is  separation  from  and  intercession 
for,  not  war  against,  it.  But  as  respects  the  religious 
world,  the  believer  at  times,  to  free  brethren,  is  forced  to 
contend  with  it.  And  strange  as  it  appears,  that  believers 
will  not  join  in  the  strifes  of  Sodom  or  Babylon,  it  seems 
yet  stranger,  that,  if  either  are  assailed,  the  religious 
world  should  be  that  which  is  fought  against.  But  so  it 
has  been  from  Christ's  days  to  these  :  Pharisees  are  judged, 
while  open  sinners  are  pitied.  The  motives  of  the  men  of 
faith  are  not  seen  or  understood,  and  "though  he  dis- 
cemeth  all  things,  yet  is  he  discerned  of  no  man."  ^^ 

"  1  Cor.  ii.  13. 


PART  IV.         Abraham,  or  the  Spirit  of  Faith.  199 

The  result  is,  Lot  is  freed  by  Abram.  The  pilgrim 
brother^*  is  the  means  through  whom  deliverance  comes. 
The  man  who  has  been  alone  with  God  is  the  man  who  can 
break  the  chains  of  Babylon  for  his  unfaithful  brethren. 
And  many  a  gift  yet  comes  to  failing  souls  through  brethren 
with  whom  they  hold  no  communion,  wnom  they  judge 
as  extreme  in  their  views,  and  to  whom  they  practically 
prefer  the  company  of  such  as  know  not  God.  Sooner 
or  later,  however,  God  vindicates  His  own.  The  pilgrim 
brother  is  the  helper  in  time  of  need. 

This  leads  to  trial  of  another  sort.  Abram,  victor  over 
the  kings  of  Shinar  and  Elam,  is  tempted  by  the  other 
king ;  for  "  the  king  of  Sodom  came  out  to  meet  him  after 
his  return  from  the  slaughter  of  Chedorlaomer ; "  but 
Abram,  strengthened  by  Melchisedek's  bread  and  wine, 
and  blessed  by  him,  refuses  the  king  of  Sodom's  proffered 
fellowship. ^^ 

Such  a  trial  meets  believers  yet ;  the  rulers  of  the  dark- 
ness of  this  world, '^  successfully  opposed  in  one  form,  meet 
us  in  another.  The  hoiu:  of  victory  is  the  chosen  time. 
Opposition  to  one  form  of  evil  brings  us  sometimes  very 
near  to  other  evil ;  and  he  who  has  been  in  collision  with 
the  religious  world  will  surely  be  met  by  another  spirit 
from  the  irreligious  world.  If  the  king  of  Shinar  be  slain 
or  put  to  flight,  the  king  of  Sodom  is  at  hand,  though 
humbled,  seeking  the  man  of  faith.  And  without  God's 
grace,  it  would  be  natiii'al  enough  for  the  man  who  had 
opposed  Babylon  to  make  a  league  with  Sodom.  Many 
have  been  thus  ensnared ;  but  men  of  faith,  in  the  hour  of 


'*  Here,    only   (chap.   xiv.     13,)  "  Chap.  xiv.  17-24. 

Abram   is   called    "the    Hebrew,"  '^  Eph.  vi.  12;  1  Cor.  ii.  8. 

•-)2Un.   rendered   by   the   LXX.,  6 
irepoLTris,  or  the  'passenger. 


200  Abraham,  or  the  Spirit  of  Faith.         part  iv. 

temptation,  are  met  by  other  help.  Thank  God,  there  is  a 
"  Priest  of  the  Most  High,"  who  is  also  "  King  of  Eighte- 
ousness  and  Peace,"  who  in  times  of  danger  draws  nigh  to 
the  elect,  and,  by  His  gifts  of  "bread  and  wine,"  strengthens 
them.  I  need  not  tell  what  "  bread  and  wine,"  or  what 
"King  and  Priest,"  is  represented  here,^^  who  has  said,  "Lo, 
I  am  ever  with  you,"  but  who  peculiarly  reveals  Himself 
when  we  seem  to  be  tempted  above  that  which  we  are  able, 
and  by  foretastes  of  the  good  things  of  Salem  leads  us  to 
refuse  "  from  a  thread  to  a  shoe-latchet "  from  Sodom's 
wicked  rulers.  For  the  fainting  soul,  even  of  a  saint,  if 
empty,  might  thirst  after  the  dross  which  the  king  of  Sodom 
offers  us.  Well  does  the  tempter  know  his  time,  and  that 
when  the  man  is  "an  hungered,"  then  is  his  opportunity.^^ 
Israel  learnt  this  in  the  desert.  Water  failed  them  ;  then 
thoughts  came  in  of  "  the  vines  and  pomegranates  of 
Egypt."  Then  the  Lord  gave  water ;  and  he  that  drank 
thereof  thirsted  no  more  for  Egypt,  but  was  satisfied.  Then 
"  they  sent  to  Edom,  saying,  Let  us  pass,  we  pray  thee, 
through  thy  land ;  we  will  not  pass  through  thy  fields  or 
through  thy  vineyards,  neither  will  we  drink  of  the  water 
of  thy  wells ;  we  will  go  by  the  king's  highway ;  we  will 
not  turn  to  the  right  hand  nor  to  the  left  until  we  have 
passed  thy  borders."  ^^  So  it  is  ever.  The  soul  must  be 
filled.  If  it  have  not  the  Lord's  comforts,  the  vines  of 
Egypt  will  be  thought  of.  If  it  be  full,  and  the  living 
waters  are  tasted,  the  pilgrim  can  say,  "  I  want  not  thy 
goods,  only  let  me  go  onward  along  the  king's  highway." 

'^   See  Heb.  vii.  1-28.     Having  1.  i.  Ep.  431  ;  Augustine,  De  Civit. 

the  comment  of  an  Apostle  here,  we  1.  xvi.  c.  22. 

need  no  others ;  bnt  the  following  i"  Matt,  iv,  2,  3. 

passages  in  the  Fathers  may  interest  '^  See  Numbers  xx.  5,  1 7,  and  xxi. 

some:  — Clem.  Alex.  Strom.    I.  iv.  5,16-22. 
p.  637 ;  Cyprian,  Ep.  63 ;  Isld.  Pelus. 


PART  IV.  Abraham,  oi  the  Spirit  of  Faith.  201 

And  so  when  men  of  faith  after  conflict  are  faint,  the 
rulers  of  the  darkness  of  this  world  meet  them,  and  might 
entrap  them,  did  not  the  bread  and  wine  of  the  King  of 
Salem  make  them  proof  against  all  other  blandishments. 
And  "Melchisedek  blessed  Abram  and  said,  Blessed  be 
Abram  of  the  Most  High  God,  Possessor  of  heaven  and 
earth ;  and  blessed  be  the  Most  High  God,  who  hath  de- 
livered thine  enemies  into  thine  hand."  He  blesses  the 
believer,  and  blesses  the  Most  High ;  and,  foreseeing 
faith's  long  trial,  reveals  God's  character  under  that  name, 
— "  Possessor  of  heaven  and  earth," — which  Abram  at  that 
moment  most  needed ;  as  if  to  say.  If  He  is  thy  God,  if 
thus  He  meets  thee  by  His  Priest,  in  an  hour  of  weakness 
feasting  thee  with  bread  and  wine,  for  which  others  have 
labom*ed,  and  which  cost  thee  nothing,  then  thou  needest 
not  the  gifts  of  Sodom's  fallen  king.  And  Abram  feeling 
this,  not  only  refuses  to  be  enriched  by  Sodom,  but 
becomes  a  giver  :  "  He  gave  Melchisedek  tithes  of  all." 
For  gifts  call  forth  gifts  ;  and  of  that  which  God  hath 
given  it,  faith  gives  a  portion  with  gladness  to  the  Lord's 
Anointed. 

And  withal,  Abram,  while  prescribing  this  high  path  for 
himself,  can  see  how  vain  it  is  to  expect  it  from  those  who 
do  not  know  God.  If  there  is  a  mark  of  pretended  grace, 
it  is  the  zeal  to  make  our  walk  the  rule,  to  raise  or  cut 
down  all  to  our  standard.  Where  there  is  real  grace,  its 
possessor  knows  how  He  who  came  down  here  for  men 
meets  them  where  they  really  are,  and  not  where  they  are 
not ;  and  that  as  grace  is  a  gift,  if  others  lack  it,  no  end 
is  gained  by  laying  on  them  burdens  which  without  grace 
they  cannot  bear.  So  Abram  says  of  those  who  went  with 
him, — Aner,  Eshcol,  and  Mamre, — "  Let  them  take  their 
portion  :  I  have  lifted  up  my  hand  to  the  Lord  that  I  will 


202  Abraham,  or  the  Spirit  of  Faith,  part  it. 

take  nothing."  2<^  These  may  not  know  Him.  Abram 
therefore  requires  none  others  to  walk  as  he  does.  If 
example  avails,  there  is  his  example  ;  but  life  is  a  reality, 
not  to  be  copied  without  power.  The  true  believer,  there- 
fore, would  rather  that  men  should  be  true  according  to 
their  measure  and  where  they  are,  than  false  by  pretending 
to  be  what  they  have  not  attained  to.  If  he  gloried  in 
their  flesh,  it  might  be  otherwise  ;  but  such  an  one  glories, 
not  in  disciples,  but  in  the  cross  of  Christ. 

The  King  of  Salem  yet  lives,  "  a  Priest  for  ever  after 
the  order  of  Melchisedek ; "  and  the  believer  who  has 
striven  with  the  rulers  of  the  darkness  of  this  world,  will 
yet  meet  Him  with  His  bread  and  wine  in  the  pilgrimage. 
"  As  we  have  heard,  so  have  we  seen,  in  the  city  of  the 
Lord  of  Hosts,  in  the  city  of  our  God."  ^^ 


§  IV. — Abram's  Trials  through  the  Word  of  God  and 
Prayer. 

(Chapter  xv.) 

But  conflict,  though  it  ends  in  triumph,  produces  weari- 
ness. After  great  efforts  and  great  success  the  spirit  of 
faith  is  often  suddenly,  and,  as  it  thinks,  unaccountably, 
depressed.  A  reaction  is  felt,  when  dryness  succeeds  to 
that  life  and  energy  which  has  carried  us  on  hitherto.  At 
such  an  hour  our  very  blessings  try  us.  That  our  trials 
are  blessings  has  been  already  learnt.  Now  we  learn  that 
blessings  are  trials  too.  And  though  in  measure  the  elect 
must  have  proved  this  before, — for  God's  call,  and  Sarah, 
and  Lot,  and  the  flocks  and  herds,  all  of  which  were  bless- 

20  Chap.  xiv.  22,  23.  «»  P.>alm  xlviii.  8. 


PART  IV.  Abraham^  or  the  Spirit  of  Faith.  203 

ings,  had  all  been  trials  also, — the  lesson  now  is  learnt  in 
reference  to  a  class  of  blessings  from  which  till  now  we 
expected  nothing  but  peace.  God's  own  promise  and 
worship  are  found  to  try  Abram  more  deeply  perhaps  than 
anything  which  had  as  yet  befallen  him. 

First,  the  promise  tries  him.  We  read,  "  After  these 
things  the  word  of  the  Lord  came  unto  Abram,  in  a  vision, 
saying.  Fear  not,  Abram,  I  am  thy  shield,  and  thy  exceeding 
great  reward.  And  Abram  said,  Lord  God,  what  wilt  thou 
give  me,  seeing  I  go  childless  ?  "  ^ 

Now  this  answer  expresses  deep  soul-trial,  the  time  of 
which  is  specially  noted — "  after  these  things."  This  is 
not  faith's  first  experience.  When  the  word  first  calls  us, 
though  it  costs  us  outward  grief,  the  joy  it  gives,  not  to  say 
the  excitement  it  occasions,  keeps  us  from  dwelling  on  our 
want  of  fruit.  The  Lord  has  promised  a  land  and  a  seed. 
On  this  w^e  can  leave  our  country  and  kindred,  not  knowing 
what  the  promise  will  cost  us,  or  how  much  is  to  be 
endured  before  we  obtain  the  fulfilment  of  it.  We  eat  the 
words,  and  in  our  mouths  they  are  sweet  as  honey  :  we 
know  not  that  they  may  be  bitter  in  the  belly.^  Even 
Terah,  the  old  man,  is  stirred  by  the  call,  little  knowing 
what  its  results  may  be.  So  we  start  with  joy ;  but  years 
on  years  pass  away :  mercies  by  the  way  are  given,  but  we 
have  as  yet  neither  the  promised  fruit  nor  the  inheritance. 
At  last  an  hour  comes  when  we  have  counted  all  things 
but  dross  and  dung  for  Christ.  The  world  has  come,  only 
to  be  rejected.  Faith,  bold  to  rely  on  God  alone,  will  not 
take  from  it  "  even  a  shoe-latchet."  At  such  a  moment 
the  Lord  speaks  again.  The  old  promise  is  heard.  Still 
we  are  barren.    And  the  soul,  feeling  that  it  is  apparently 

'  Chap.  XV.  1,  2.  2  jjo^^  ^  9 


204  Abrahara,  or  the  Spirit  of  Faith.  part  iv. 

as  far  from  the  fulfilment  as  when  it  first  started, — further, 
in  one  sense,  for  there  was  then  some  energy  in  the  flesh, 
which  the  trials  of  the  way  and  weary  years  have  now  well- 
nigh  quenched, — answers  with  something  between  a  sigh 
and  a  prayer,  saying,  "Ah,  Lord  Grod,  what  wilt  thou  give 
me  ?  "  I  have  no  seed,  no  fruit :  as  yet  my  only  heir  is 
this  steward  born  in  my  house,  this  "  Eliezer  of  Damascus." 
Shall  he,  this  spirit  of  bondage,  be  the  seed  ?  Can  this  be 
the  promised  blessing  ?  Surely  there  must  be  something 
better  ?  So  argues  faith,  even  in  its  depression  ;  and  the 
Lord  at  once  answers,  that  this  steward,  this  spirit  of 
bondage,  is  not  the  promised  seed  :  "  This  shall  not  be 
thine  heir ;  but  he  that  shall  come  forth  out  of  thine  own 
bowels,  he  shall  be  thine  heir."^  Precious  words,  but  no 
less  a  trial  to  the  spirit  of  faith,  which  against  hope 
believes  in  hope. 

A  "  seed  "  and  a  "  land  "  are  still  the  hope  which  tries 
the  believer.  Fruit  does  not  indeed  at  first  much  press  or 
exercise  us.  We  look  forward  to  it,  because  Grod  has 
named  it ;  but  other  things  surround  and  occupy  us,  and 
its  absence  for  a  while  does  not  disquiet  us.  At  such  a  stage 
we  have  enough  to  do  with  the  old  man  who  goes  with  us, 
or  with  Egyptians,  or  famine,  or  strifes  with  brethren, 
to  think  much  of  the  promised  fruit.  It  is  far  otherwise 
when  the  old  man  has  been  buried,  and  we  are  left  alone ; 
when  all  having  been  forsaken,  and  the  tempting  world 
denied,  we  yet  are  fruitless  and  strangers  without  our 
inheritance.  Earnestly  then  the  soul  begins  to  long  for 
that  which  Grod  has  promised  it.  Fain  would  it  see  "  the 
seed,"  Christ  formed  within  us.  Hitherto  Christ  for  us  has 
been  enough,  the  word  of  God  pledged  on  our  behalf.     Now 

"  Chap.  XV.  4. 


TART  IV.         Abraham,  or  the  Spirit  of  Faith.  205 

Christ  in  us  is  loDged  for  daily,  the  image  of  God,  the 
spirit  of  sonship,  to  live  and  grow  in  us.  And  God 
replies  that  sucn  too  is  His  will ;  that  if  we  go  without 
this,  we  lack  what  He  has  promised  us.  "  He  brought  him 
forth  abroad,  and  said.  Look  towards  heaven,  and  tell  the 
stars,  if  thou  be  able  to  number  them.  And  he  said,  So 
sliall  thy  seed  be."  "  He  brought  him  forth "  out  of  his 
narrow  tabernacle  ;  faith  is  led  beyond  those  limits  which 
flesh  and  blood  throw  around  it,  into  that  expanse  where 
the  breath  of  heaven  may  toucli  it,  and  the  countless  lights 
of  heaven  shine  on  it,  and  in  this  freer  air  God  Himself 
speaks  again,  saying  to  faith,  "  So  shall  thy  seed  be.'^'*  And 
although  the  words,  "  Lord,  what  wilt  thou  give  me?  "  and, 
"  Lord,  whereby  shall  I  know  that  I  shall  inherit  it?  "  shew 
fear  as  well  as  faith,  yet  "Abram  believed,  and  it  was 
counted  unto  him  for  righteousness."^ 

So  ends  the  trial  through  the  word,  while  out  of  the 
trial  faith  reaps  fresh  blessing,  even  righteousness.  Faith 
takes  God  to  be  God,  and  thus  honours  Him  far  more 
than  by  many  works.  And  therefore  God  honours  faith, 
'•  counting  it  for  righteousness,"  more  precious  to  Him 
than  gold,  yea,  than  much  fine  gold.  Surely  in  a  world 
where  nearly  all  doubt  God,  the  sight  of  a  poor  barren 
creature  in  utter  helplessness  resting  on  God's  promise 
must  be  a  spectacle  even  to  heavenly  angels.  Even  the 
eyes  of  the  Lord  run  to  and  fro  through  the  whole  earth, 
seeking  it,  and  where  He  finds  it,  He  makes  Himself 
strong  in  behalf  of  it.^ 


*  "  Quid    est    autem   quod    ait,  velut   quamdam    descensionem   vi- 

'  Eduxit     eum   foras  '  ?     Tanquam  deat,"  &c. — Ambros.   de  Abr.  1.  ii, 

foras  educitur,  ut  exeat   fores  cor-  c.  8,  §  48. 

poris  et  angustias  carnis  operientis,  *  Chap.  xv.  6  ;  Rom.  iv.  3,  6. 

ac  Spiritus    sancti    infusionem,   et  ^2  Chron.  xvi.  9. 


206  Abraham,  or  the  Spirit  of  Faith.  part  iv. 

Faith,  however,  still  must  be  tried  ;  and  the  very 
worship  to  which  the  reception  of  the  word  now  leads, 
though  the  door  to  fresh  blessings,  opens  through  fresh 
disquietudes. 

The  steps  are  these  :  the  soul  believes  that  it  shall  be 
even  as  the  Lord  has  promised ;  but  though  it  believes,  it 
does  not  understand  how  or  through  what  experience  the 
blessing  is  to  come  to  it.  In  answer,  therefore,  to  the 
promise,  it  says,  "  Whereby  shall  I  know  that  I  shall  in- 
herit it  ?  "  The  Lord  replies  by  a  command  to  sacrifice, 
and  in  this  worship  and  sacrifice  His  way  is  manifested.^ 
Beside  the  altar  light  breaks  in.  Faith  may  be  strong  and 
grow  while  yet  in  outward  things  ;  but  light  comes,  while 
we  stand  before  the  Lord,  by  the  holy  altar  of  burnt- 
offering.  At  every  stage  we  prove  this  truth.  Noah  is 
taught  much  beside  his  offering.®  So,  too,  is  David  in 
later  days.^  Abram  no  less  by  the  altar  learns  the  reasons 
for  the  delay  in  the  possession  of  the  inheritance.  There 
is  opened  the  experience  of  his  seed  :  there  again  the 
covenant  is  renewed  and  added  to.  The  seed,  it  is  de- 
clared, shall  be  a  stranger  here,  but  in  Grod's  time  it  shall 
come  with  great  substance  to  its  inheritance. 

To  look  for  a  moment  at  this  worship ;  for  the  spirit  of 
faith  yet  worships  in  no  other  way.  "  The  Lord  said, 
Take  me  a  heifer,  and  a  she-goat,  and  a  ram,  and  a  turtle- 
dove, and  a  young  pigeon.  And  he  took  unto  him  all 
these,  and  divided  them,  but  the  birds  divided  he  not." 
This  was  in  substance  Abel's  offering,  the  figure  of  the 
sacrifice  of  Christ,  both  for  us,  and  in  us  ;  though  at  this 
stage  we  have  far  more  detail  and  greater  insight  into 


Chap.  XV.  9-18.  "  Chap.  viii.  20-22. 

»  Psalm  Ixxiii.  16,  17. 


PART  IV.  Abraham,  or  the  Spirit  of  Faith.  207 

particulars.  Here  all  the  forms,  "  bullock,  goat,  and 
tui"tle-dove,"  that  is,  service,  sin-bearing,  and  innocence,  if 
we  take  the  outward  view, — inwardly,  all  those  powers 
which  must  die  in  us,  when  in  and  through  Christ  we  pre- 
sent our  bodies  a  living  sacrifice, — are  each  discerned  ;  the 
different  parts  too  are  marked ;  the  head,  and  legs,  and 
inwards,  all  being  discriminated  ;  that  is,  the  thoughts, 
the  walk,  and  the  atfections,  no  longer  overlooked  in  the 
general  thought  of  offering,  now  claim  our  notice  as  we 
give  them  to  Grod,  a  willing  sacrifice  to  His  holiness.^^ 
Faith  will  not  offer  less  than  these,  and  in  thus  offering  it 
learns  the  Lord's  purpose. 

And  to  this  da}'  sacrifice  is  the  key  to  the  secrets  of  the 
Lord's  heart.  Many  a  word  tries  us  until  the  sacrifice  for 
us  and  in  us  is  apprehended.  Then  the  word  is  under- 
stood ;  then  the  oath  is  heard ;  then  the  reasons,  why  our 
Grod  acts  as  He  does,  open  upon  us.  To  how  many  low 
and  doubting  thoughts  is  the  apprehension  of  Christ's 
sacrifice  for  us  an  answer.  To  how  many  struggles  is 
Christ's  sacrifice  in  us  the  one  reply.  We  wonder  we  must 
wait  for  our  inheritance.  We  wonder  we  must  prove  what 
flesh  is  ;  that  it  is  barren,  dead,  worthless.  The  slain  Lamb 
is  seen ;  that  life  and  death  witness  that  to  meet  Grod  the 
creature  must  first  suffer ;  that  we  must  die  to  have  Grod's 
life  exhibited.  If  we  have  presented  our  bodies  a  living 
sacrifice,  this  truth  will  be  yet  more  manifest.     For  the 


'"  On  this  suLject  I  have  spoken       innocentiam,    capra    similitudinem 
at  length    in    "  The  Law    of  the      carnis    peccati,     bos    fortitudinem 


pp.    77-83.      Lira,    in  Christi   ad    sustinendura    laborem, 

bis     comment    on   the  text,    says,  maxim^  in  passione.     Turtur  etiam 

'*  Praedicta  animalia  reprsespntabant  castitatem    Christi    significat:    co- 

humanitatem  Christi,    in   quantum  iumba  vero,  quae  sine  felle  est,  ejus 

fuit  instrumentum  nostrse  redenip-  mititatem." — In  loco. 
tionis ;    quia  ovis  reprseseutat  ejus 


208  Abraham,  or  the  Spirit  of  Faith,  part  tv. 

veil,  (and  "the  veil  is  His  flesh," — that  flesh  in  which  He 
yet  walks,  for  He  hath  said,  "  I  will  walk  in  them,"  ^^) 
when  rent  by  the  cross,  opens  to  view  the  great  mystery. 
Now  we  can  see  why  we  must  sufl'er  here  :  faith  is  almost 
tm-ned  to  sight  beside  the  sacrifice.  And  though  even 
after  such  communion  an  hour  may  come  when  the  soul 
again  is  faint  because  of  the  way,  the  remembrance  and 
savour  of  such  hours  do  not  soon  leave  us :  we  go  on  in 
the  strength  of  it  many  days. 

Sweet,  however,  as  are  the  ultimate  results  of  such  ex- 
perience, the  apprehension  of  the  cross,  in  our  intercom*se 
with  Grod,  at  the  time  costs  us  not  a  little.  One  distrac- 
tion after  another  presses  the  spirit  of  faith,  while  it  is 
occupied  with  the  appointed  sacrifice. 

First,  "  the  fowls  come  down  on  the  carcasses."  ^^  Xo 
sooner  are  the  bodies  of  the  beasts  offered,  and  the  parts 
laid  open  before  the  eye  of  God  and  the  worshipper,  than 
the  fowls  come  down,  to  mar  the  offering  if  they  can.  So 
when  the  believer  has  set  before  him  the  sacrifice,  and  in 
the  contemplation  of  it  would  fain  learn  to  see  and  feel  with 
God,  the  fowls,  "  evil  spirits  in  heavenly  places,"  ^^  powers 
within  or  without  subject  to  the  wicked  one,  messengers  of 
"  the  prince  of  the  power  of  the  air,"  ^"^  come  to  distract  our 

"  Heb.  X.  20  ;  2  Cor.  vi.  16.  lectationibustangunt;  seddumcitius 

"  Chap.  XV.  11.  manu  sanctae  discretionis  abiguntur, 

"  Eph.  vi.  12.  festine  agitur,  ne  cordis  faciem  caligo 

'*  Eph.  ii.  12.     The  "birds"  stole  operiat,   quse   hanc  jam  ex   illicita 

away  "  the  good  seed."     Our  Lord  delectatione    tangebat.      Nam  saepe 

explains  this  by,  "  Then  comeththe  in  ipso  orationis  sacrificio  important 

devil,  and  catcheth  away  that  which  se   cogitationes   ingerunt,   quse  hoe 

■was  sown   in  their  hearts."     Matt.  rapere,  vel  maculare  valeant,  quod 

xiii.  4,  19.      Compare   also    Deut,  in    nobis   Deo  flentes   immolamus. 

xxviii.  26;  Jer.  v.  27  ;  Rev.  xviii.  2.  Unde  Abram  cum  ad  occasum  solis 

Gregory  the  Great  thus  beautifully  sacrificium  oiFerret,  insistentes  aves 

comments  here : — '•  Ssepe  enimetiam  pertulit,  quas  studios^,  ne  oblatum 

corda  justorum  subortae  cogitationes  sacrificium    raperent,   abegit.      Sic 

polluunt,  terrenarumque  rerum  de-  nos  cum  in  axk  cordis  holocaustum 


PART  IV.  Abraham,  or  the  Spirit  of  Faith.  209 

communion,  as  far  as  may  be.  He  that  has  stood  beside 
his  offering  knows  what  distractions  these  winged  mes- 
sengers cause,  while  we  rise  up  like  Abram  to  "  drive 
them  a^Yay." 

Then  comes  "  darkness  :" — "when  the  sun  went  down, 
a  deep  sleep  fell  on  Abram ;  and,  lo,  a  horror  of  great  dark- 
ness fell  upon  him."  ^^  While  on  earth,  our  appointed  life 
of  faith  is  one  of  alternate  light  and  darkness.  We  would 
watch  while  we  are  beside  the  altar,  though  such  darkness 
cover  the  earth  that  our  very  spirit  feels  it.  But  it  is 
hard  to  watch  at  such  times,  when  nature  sleeps.  A 
liorror  of  great  darkness,  however,  is  not  overcome  by 
slumbering.  We  must  go  through  the  trial  with  our  Grod: 
in  it  we  shall  learn  what  purposes  He  has  in  trying  us. 

Here  the  hour  of  trial  proves  an  hour  of  light ;  the  dark- 
ness which  shuts  out  the  world  does  but  reveal  heavenly 
things.  Abram  learns  through  the  darkness  more  of  Grod's 
will.  Before  this,  he  had  the  promise  of  a  seed.  Now  he 
learns  some  details  of  the  appointed  cross,  and  that  only 
"  through  much  tribulation  "  the  kingdom  will  be  won. 
The  "  smoking  furnace  "  is  seen,  ready  to  purge  away  the 
dross  ;  but  beside  it  appears  the  "  burning  lamp."  ^^ 

Thus  in  light  ends  this  trial.  The  spirit  of  faith, 
awaking  to  its  own  barrenness,  not  only  with  the  heart 

Deo   ofFerimus,   ab    immundis   hoe  tiniio   autem   dictum  habes,  '  quod 

volucribus  custodiamus,  ne  maligni  peregrinum.    erit    semen   tmim,   et 

spiritus,    et    perversse    cogitationes  servifio  opprimeutur.'  ....  Diversi 

rapiant,  quod    mens  nostra  offerre  enim  domini  in  servitute  nos  volunt 

Domino  utiliter  sperat."     Moral,  in  tenere,  ....  passiones,    motusque 

Job.  1.  xvi.  c.  42,  §  53.  corporis,   (these  are  the  Egyptians,) 

'^  Chap.  XV.  12.  velut  hostes  inquietant,  .  .  .  donee 

'"  Isa.  Ixii.  1.     "  Solis  occasu  ex-  Deus    diabolum  judicet,    passiones 

eessus  cecidit  super  eum,...,  desinit  restinguat,    ac    subjiciat  menti    se- 

enim   A-idere  ssecularia,  qui  incipit  dulse,"  &c.     Ambros.  de  Abr.  1.  ii. 

audire  divina.     Unde  Abrae   tene-  c.  9,  §§  61,  62. 
bras   mirari    non   debes.  .  ,  ,  Con- 


210  Abraham,  or  the  SpiHt  of  Faith,  part  iv. 

believes  unto  righteoiisness,  but  receives  in  worship  en- 
larged promises.  It  may  yet  err  in  its  efforts  to  bear  fruit 
but  henceforth  there  is  no  more  anxious  disquietude. 


§  V. — Abram's  Efforts  to  be  Fruitful  by  Hagar. 

(Chapter  xvi.) 

Now  comes  a  well-known  scene.  True  faith,  though  it 
justifies,  does  not  therefore  prevent  us  (while  the  Lord 
yet  waits  till  self-will  be  dead)  from  trying  our  own 
strength.  Here  these  efforts  and  their  results  are  shewn, 
proving  that,  even  of  the  fruits  of  faith,  "  that  is  not 
first  which  is  spiritual,  but  that  which  is  natural."  Here 
the  means  which  the  spirit  of  faith  adopts  to  be  fruitful, 
— how  it  comes  to  use  such  means, — and  the  result, — all 
are  represented  perfectly. 

The  means  are  these.  Abram  takes  Hagar,  hoping  by 
her  to  obtain  the  promised  fruit.^  Women  are  always  the 
affections  of  the  will.  Hagar  is  the  natural  self-will, 
Sarai,  the  submissive  spiritual  will :  the  former  the  type  of 
that  in  us  which  affects  law  ;  the  latter,  of  that  purer  and 
truer  will  which  affects  spiritual  truth  ;  so  that,  generally 
speaking,  we  may  say  Hagar  is  law,  and  Sarai  grace  ;2  our 

■  Chap.  xvi.  3.  vel  etiam  dialectiea  disciplina ;  et 
2  Gal.  iv.  22-25.  Origen  speaks  hsec  omnia  extrinsecus  qusesita  ad 
at  great  length  on  this  :  "  Profectus  nostra  instituta  producimus,  tunc 
etenim  sanctorum  Scriptura  iigura-  videbimur  vel  alienigenas  in  matri- 
liter  per  conjugia  designat."  Then  monium  sumpsisse,  vel  etiam  con- 
after  speaking  of  the  elect's  embracing  cubinas."  ....  He  instances  Solo- 
scriptural  truths,  and  the  consequent  mon  as  a  typical  example  of  this, 
fruits,  he  says,  "  Si  etiam  ex  his  and  adds,  "  Et  si  de  hujuscemodi 
orudilionibus,  qua?  extrinsecus  vi-  conjiigiis,  disputando,  contradicent- 
dentur  esse  in  sseculo  aliquas  con-  esve  redarguendo,  convertere  aliquos 
tingimus,  (verbi  causa)  ut  est  eru-  poterimasad  fidem  Christi,  .  .  .  tunc 
ditio  literarum  vel  artis  gramraaticse,  ex  diabetica  vel  rhetorica  videbimur, 


PART  IV.  Abraham,  or  the  Spirit  of  Faith.  211 

principles  ever  being  what  our  affections  are.  Here  we 
see  both  these  wills  working  in  connection  with  the  spirit 
of  faith  ;  and  faith,  having  so  long  looked  in  vain  to 
Sarai,  now  turns  to  Hagar,  hoping  by  the  energy  of  the 
flesh  or  by  works  to  aid,  if  not  to  accomplish,  God's  promise. 
God's  purpose  is,  out  of  the  death  of  self,  by  His  own 
power  to  bring  fortli  a  heavenly  life  ;  for  He  knows,  if  we 
know  not,  that  the  flesli  profiteth  nothing,  and  He  would 
in  our  ruin  shew  His  resources.  But  without  exception, 
though  we  are  elect, — though  tlirough  faith  righteous, — 
tliough  we  have  stood  beside  the  sacrifice, — though  we  talk 
about  the  cross,  and  profess  to  believe  it,-— yet  have  we  not 
learnt  to  distrust  sense,  and  put  away  all  fleshly  hopes. 
The  truth  is  on  our  lips,  that  by  strength  no  man  prevails, 
— that  when  we  are  weak,  then  are  we  strong, — that  except 
a  corn  of  wheat  fall  into  the  ground  and  die,  it  abideth 
alone  ;  but  that,  if  it  die,  it  bringeth  forth  much  fruit.  As 
to  our  acceptance  we  may  have  learnt  this  :  but  as  to  our 
service,  as  to  our  fruitfulness,  as  to  our  obtaining  Christ's 
image,  how  few  live  in  it !  We  cannot  think  that  the  death 
of  our  own  strength,  and  of  our  own  will,  even  when  that 
will  is  to  serve  and  please  God, — that  weakness,  disap- 
pointment, failure,  in  self,— that  this  can  indeed  be  the 
right  way, — this  seems  impossible.  So  we  seek  to  live 
rather  than  to  die,  and  strive  to  call  forth  our  own  energies 
rather  than  to  be  patient  at  their  dissolution.  It  is  not  till 
we  have  got  the  fruits  of  such  a  course, —  till  we  have 
personally  experienced  the  consequences  of  having  seed  by 
Hagar, — till  we  have  tried  all  we  can  do,  and  having  tried 
it  have  heard  God  say,  that  this  fruit  which  we  get  by 
Hagar,  that  is  by  the  energy  of  the  flesh,  is  "  a  wild-ass 

quasi  ex  alienigcnd  qu4dam  vel  whole  passage  is  woll  worth  turniug 
concubina,    filios    genuisse."       The       to.     Hum.  xi.  in  Ge7i. 

p  2 


212  Abraham,  or  the  Spirit  of  Faith.  paet  iv. 

man,"^  and  cannot  be  the  heir,  "  for  in  Isaac  shall  the  seed 
be  called,"  that  is,  in  the  son  or  fruit  of  the  long-barren 
free-woman  ; — it  is  not  till  we  have  expressed  our  regrets 
for  Hagar's  son,  and  have  sighed,  "  Oh,  that  Ishmael 
might  live  before  thee,"  and  have  seen  all  his  behaviour  to 
the  true  seed,  and  his  mockery  of  him  when  at  last  he  is 
given  to  us ; — it  is  not  till  we  have  gone  through  all  this, 
and  much  more,  and  are  worn  out,  and  "  as  good  as  dead," 
that  we  can  give  up  the  flesh  with  all  its  hopes,  and  giving 
them  up  find  that  the  death  of  self,  which  we  have  so 
struggled  against,  is  but  the  appointed  way  to  gain  the 
promise.  So,  till  we  are  content  to  be  dead,  we  take 
Hagar,  and  with  various  experiences  of  her,  and  with  her, 
we  keep  her,  till  Isaac,  the  spirit  of  sonship,  being  weaned, 
the  bond-maid  is  no  longer  wanted,  and  we  learn  to  say, 
though  not  without  a  struggle  even  to  the  end,  "  Cast  out 
the  bond- woman  and  her  son." 

But  this  is  anticipating.  We  are  now  to  see  what 
woman,  spiritually,  what  principles,  the  spirit  of  faith 
embraces  here,  as  a  means  to  gain  the  seed. 

She  was  "a  bond-maid," — "  Sarai's  maid."'*  And  self- 
will  is  yet  a  "  bond-woman,"  and  "  gendereth  to  bondage."^ 
All  the  elect  learn  this.  With  each  a  time  comes,  when 
fruit  is  sought  "  as  it  were  by  the  deeds  of  the  law,"  and 
in  our  own  strength.  We  long  to  "bear  the  image  of 
the  heavenly,"  and  we  look  for  it  through  our  own  energy. 
Some  fruit  is  borne  :  Hagar  is  not  barren  :  but  the  spirit 
of  sonship  is  not  obtained  in  this  way.     The  proof  is,  a 


3  Chap.   xvi.   12.     In  our  autho-  in  the 'ELehrew  cnlled  "  Sheep-7ne7i;" 

rised    version,    Ishmael    is    called  QIX  |XV.  rendered  in  the  common 

here  "  A  wild  man."  Heb.  mj<  &<-|D,  version,  "  Flocks  of  men." 

that  is,  literally,  "  A  wild-ass  man."  *  Chap.  xvi.  1. 

So  in  Ezek.  xxxvi.  38,  the  elect  are  ^  (jal.  iv.  22-25. 


|,      PAUT  IV.  Abraham,  or  the  Spirit  of  Faith.  213 

bond-maid  yet  is  in  the  house,  and  her  fruit,  the  spirit  of 
bondage,  is  not  cast  out. 

Further,  this  maid  was  "  an  Egyptian."  Egypt  is  the 
ground  of  sense,  that  is  the  outer  world.  To  this  Hagar 
belongs.  In  her  we  lay  hold  of  that  which  in  its  very 
nature  is  of  this  world.  For  "  the  law  is  not  made  for  the 
righteous,  but  for  sinners  ;"^  in  seeking  help  from  it,  faith 
is  using  a  worldly  principle. 

But  how  comes  faith  to  use  such  means  ?  Several  cir- 
cumstances combine  to  lead  to  this. 

First,  "  Sarai  was  barren  ;  she  bare  no  children."^  Sarai 
is  the  principle  of  grace,  the  affection  of  spiritual  truth. 
From  this  the  spirit  of  faith  looks  for  seed  ;  but  years  pass, 
and  there  is  still  barrenness.  Faith  does  not  therefore  cast 
out  Sarai ;  for  she  is  ever  loved  and  regarded  as  the  true 
wife  ;  but  because  she  is  barren,  we  look  elsewhere,  not  yet 
knowing  that  these  inner  affections  must  be  fruitless,  till 
the  self  which  yet  cleaves  to  the  spirit  of  faith  be  "  as 
good  as  dead."  When  at  last  in  self-despair  we  are  thus 
dead,  then,  and  not  till  then,  Sarai  will  bear  fruit.  In- 
deed, if  at  first  we  could  have  had  our  way,  Sarai,  even  as 
Hagar,  would  have  been  made  fruitful  through  our  energy. 
The  principle  of  grace  would  have  been  as  another  law, 
requiring  strength  in  us  to  make  it  productive  ;  whereas 
the  truth  is,  that  while  we  are  thus  strong  the  Lord  can- 
not let  us  have  fruit  by  Sarai.  From  Hagar,  or  law,  God 
may  grant  some  fruit,  such  as  it  is,  through  the  elect's 
own  energy.  But  from  Sarai  no  seed  shall  be  so  obtained  : 
she  is,  and  must  be  fruitless,  till  our  own  strength  is  put 
away.  But  this  is  learnt  only  by  long  experience.  Here 
faith  has  not  learnt  it :  therefore,  seeing  Sarai  barren,  it 
is  tempted  to  have  recourse  to  other  means. 

6  1  Tim.  i.  9.  ^  Chap.  xvi.  1. 


214  Abraham,  or  the  Spirit  of  Faith.  part  iv. 

Then  Hagar  is  at  hand: — "Sarai  had  a  handmaid." 
Abram  had  not  to  seek  her  :  there  she  was,  already  serving 
him.  How  she  came  to  be  there  is  hinted  in  the  fact, 
incidentally  noticed,  that  Hagar  was  "an  Egyptian;" 
t^elling  that  Abram  had  been  in  Egypt,  and  possibly  had 
received  this  woman  as  a  reward  of  his  unfaithfulness  there 
respecting  Sarai.  Be  this  as  it  may,  Hagar  now  is  there, 
already  occupying  a  position  in  attendance  on  the  true 
wife ;  and  being  there,  and  useful  in  her  place,  through 
the  impatience  of  the  elect  ere  long  she  usurps  another's 
place.  Just  so  the  inner  affection  of  spiritual  truth  has  the 
principle  of  law  waiting  upon  it  as  a  servant.  And,  as  a 
handmaid,  law  is  in  its  place  in  Abram's  house ;  a  place 
whence  it  should  not  be  expelled,  at  least  until  the  spirit 
of  sonship  has  obtained  a  certain  growth.  The  evil  is,  that 
this  service  of  law,  though  useful  in  itself,  and  needed  for 
a  season,  through  the  impatience  of  the  elect,  becomes  the 
occasion  for  that  further  trial  of  the  flesh,  which  like  all 
such  trials  is  doomed  to  end  in  disappointment. 

But  Sarai's  barrenness  and  Hagar's  being  at  hand  are 
not  Abram's  only  inducements  to  turn  to  the  bond-maid. 
The  free-woman  herself  stirs  up  Abram  to  this  : — "  Sarai 
said  unto  Abram,  Behold  the  Lord  hath  restrained  me 
from  bearing.  I  pray  thee,  go  in  unto  my  maid.  It  may 
be  that  I  may  obtain  seed  by  her."^  There  is  a  stage 
when  grace  itself,  and  the  promise  of  fruitfulness  which  is 
connected  with  it,  by  acting  on  our  impatience,  may  so 
excite,  as  to  lead  the  spirit  of  faith  to  try  carnal  means, 
even  though  for  ends  which  Grod  has  promised.  Indeed 
impatience,  a  zeal  for  Grod,  without  a  corresponding  faith 
in  the  zeal  of  the  Lord  of  hosts,  is  ever  leading  to  this. 
Even  to  faith  it  is  hard  to  wait  on  Grod,  and  let  Him  do 
■  Chap.  xvi.  2. 


PART  IV.  Abraham,  or  the  Spirit  of  Faith.  215 

His  own  work  in  His  own  way.  With  riobt  principles 
exciting  us,  we  may  be  marring  His  work,  by  our  liaste  in 
attempting  to  do  it  for  Him.  So  even  Sarai  may,  and 
does,  mislead  us,  if,  instead  of  patiently  awaiting  the 
Lord's  time,  that  inward  affection  stirs  us  up,  in  connection 
with  other  means,  to  try  our  own  strength.  Thus  did 
Abram  hearken  to  Sarai  ;  and  thus  excited  even  by  the 
truth,  and  with  right  ends,  does  the  elect  yet  try  his  own 
resources.  The  present  age  gives  countless  proofs  of  this. 
Christ,  the  true  seed,  is  by  many  longed  for  ardently. 
Both  in  Church  and  world  we  wait  for  His  appearing. 
But  He  tarries.  Then  Sarai  speaks  to  those,  who,  though 
men  of  faith,  are  so  far  from  "  being  as  dead,"  that  they 
are  still  full  of  self-will.  The  result  is  one  scheme  after 
another,  all  aiming  to  obtain  the  promised  seed,  by  doing 
rather  than  by  dying.  Vain  hope  !  Ishmaels  enough  may 
be  thus  gotten.     Isaacs  are  not  so  born. 

But  to  trace  the  results  as  figured  here. 

The  first  is,  Abram  gets  a  son  :  Hagar  is  fruitful ;  ^  but 
her  son  is  not  the  promised  heir.  For  to  Abram  and  his 
seed  were  promises  made  ;  "  He  saith  not.  And  to  seeds, 
as  of  many ;  but  as  of  one.  And  to  thy  seed  ;  which  is 
Christ."  ^°  For  Abram  or  faith  has  many  seeds  ;  but  that 
form  of  life,  which,  though  of  faith,  is  produced  by  self- 
will,  (and  the  first  fruit  of  faith  is  ever  such,)  is  not  elect, 
and  cannot  be  the  true  heir.  Hagar's  son  is  but  "  a  wild- 
ass  man."  The  spirit  of  faith  has  indeed  thus  produced 
another  form  of  life,  and  thus  something  at  first  appears 
to  have  been  gained.  The  end  proves,  that,  as  far  as  tlie 
true  heir  is  concerned,  all  this  effort  has  availed  nothing. 
Faith   by  self-will   has  only  got  "  a  spirit  of  bondage 

9  Chap.  xvi.  4.  "  Gal.  iii.  16. 


216  Abraham,  or  the  Spirit  of  Faith,         part  iv. 

again  to  fear."  The  "  spirit  of  adoption "  is  not  thus 
begotten.  ^^ 

The  next  result  is  as  unsatisfactory.  "When  Hagar 
saw  that  she  had  conceived,  her  mistress  was  despised."  If 
carnal  strength  succeeds  in  bearing  any  fruit,  the  imme- 
diate result  is  contempt  of  better  things.  For  the  flesh 
can  achieve  nothing  without  being  exalted.  Sarai,  there- 
fore, instead  of  being  "  built  up,"  as  she  hoped,  by  Hagar, 
reaps  through  her  fresh  humiliation. 

Nor  is  this  all.  For  this  contempt,  Sarai  deals  hardly 
with  the  bond-maid,  who  therefore  flees  out  of  the  elect 
house.*^  If  through  faith's  impatience  the  principle  of 
law  is  exalted  out  of  its  place,  and  thus  dishonour  is  done 
to  grace,  that  is  the  free-woman,  a  re-action  follows,  for 
grace  or  Sarai  is  best  loved,  and  though  barren  never  loses 
her  rightful  empire  over  the  believing  heart.  The  prin- 
ciple of  law  is  harshly  judged,  and  so,  being  abused,  for 
awhile  departs  and  is  lost  sight  of.  Who  that  knows  this 
path  but  has  seen  how  the  affection  of  law,  when  contempt 

"  Jerome   here   thus    gives    the  liberos,  arbitremnr ;   sed  etiam   de 

inward  sense,  that  while  our  faith  uno    eodemque    homine  ;    quamdiu 

deals  "with  the  law  and  the  letter,  sequatur  historiam,  ancillse  eum  esse 

Isaac  is  not  come,  but  Ishmael  only  filium :  cum  autem,  aperiente  Jesus 

is  born  in  us;  whereas  Isaac  is  come,  scripturas,  incensum  cor  ejus,  et  in 

if  we  enjoy  spiritual  things: — "  Nunc  fractione  panis  inspexerit  eum,  queni 

breviter  ad  altiora  tendendum  est,  antea  non  videbat   tunc  et  ipsum 

ut  dicamus  unumquemque  nostrum  Sarse  filium  nominari,"&c. — Hieron. 

primum  non  juxta  repromissionem  in  Epist.  ad  Galat.  1.  ii.  c.  4.     An\- 

nasci.  quamdiu  Scripturarum  verbis  brose  too,  after  tracing  the  outward, 

simplicibusinstruitur,  et  Judaicisad-  gives  in  substance  the  same  inward 

hue  expositionibusdelectatur:  quan-  application  here:  —  "Sed  etiam  in 

do  vero  ad  sublimiora  transcenderit,  singulis  Sara  est,  et  in  singulis  Agar, 

et  legem  intellexeritspiritalem,  tunc  Sara  vera  sapientia  est :  Agar  autem 

eum    de    repromissione    generari."  est  versutia,  tanquam  ancilla  perfec- 

Then,  after  giving  the  dispensational  tioris  virtutis.     Alia  enim  sapientia 

fulfilment,  he  adds: — "Melius  esse  sj)iritalis,  alia  sapientia  hujus  mun- 

iit  non  solum  de  his  qui  in  Ecclesia  ai,"  &c. — De  Ahr.  1.  ii.  c.  10,  §  73.' 
sunt  intellectum,  alios  servos,  alios  '•^  Chap.  x\i.  6. 


PART  IV.  Abraham,  or  the  Si^irlt  of  Faith.  217 

has  through  it  been  poured  upon  a  higher  principle,  is 
ejected  even  from  that  place,  where  as  hand-maid  it  might 
be  most  useful.  So  does  legality  lead  to  antinomianism, 
and  this  when  law  as  yet  cannot  be  dispensed  with.  The 
time  comes,  indeed,  after  Abram  is  circumcised  and  Isaac 
is  born,  when  there  is  no  further  need  for  the  bond-maid, 
and  she  is  cast  out  for  ever.  Bat  this  is  not  yet.  At 
present  the  bond-maid  is  needed.  She  is  therefore  sent 
back  by  the  Lord  to  her  true  place  as  "  Sarai's  maid."  ^^ 
For  "  the  law  is  good,  if  it  be  used  lawfully."  ^*  The 
sorrow  comes  from  exalting  it  out  of  its  proper  place. 

Thus  goes  the  life  of  faith.  And  here  exercises  begin 
in  reference  to  law,  which  only  end  in  the  final  dismissal 
of  the  bond-maid.  At  the  point  where  this  chapter  ends, 
this  conclusion  is  not  foreseen  ;  for  after  this  the  elect  yet 
beseeches  that  the  fruit  of  the  flesh  may  be  his  heir.'"^ 
But  exercises  of  soul  here  begin  which  only  end  in  the 
perfect  discovery  of  Grod's  mind  upon  the  subject. 

I  need  not  shew  how  here,  as  throughout,  this  history 
has  had  its  fulfilment  upon  every  platform  where  Grod  has 
worked  in  man.  We  are  familiar  with  its  accomplishment 
in  the  dispensations.  In  the  history  of  Grod's  dealings 
with  mankind,  before  the  death  of  the  flesh  is  known,  and 
before  Sarai  conceives,  that  is,  before  the  Grospel  times, 
the  actings  of  the  spirit  of  faith  are  found  in  connection 
with  Hagar  or  law  throughout  a  whole  dispensation ;  thus 
on  the  broadest  scale  developing  the  results  of  dealing 
with  the  flesh  to  gain  the  seed.  We  know  how  when  the 
fulness  of  time  was  come,  and  the  true  Isaac  was  born, 
Ishmael,  the  seed  according  to  the  flesh,  mocked  and 
rejected  Him  ;  and  we  know  how  since  that  hour  the  bond- 
's Chap.  xvi.  8,  9.  '*  1  Tim.  i.  8.  '^  c}^ap.  xvii.  18. 


218  Abraham^  or  the  Spirit  of  Faith,  part  iv. 

maid  and  her  seed  have  been  cast  out,  though  for  that  seed 
in  its  time  a  suited  blessing  tarries.  This  fulfilment  in 
the  dispensations  is  so  well  known,  that  I  need  but  allude 
to  it.^^  But  there  is  also  the  fulfilment  in  the  outward 
kingdom  now.  Here,  men  of  faith,  because  the  gospel  is 
so  long  unfruitful,  turn  to  law,  by  law  and  human  energy 
to  raise  up  a  seed  to  fill  the  elect  house.  In  the  Church, 
because  Sarai  is  barren  till  the  flesh  in  the  elect  is  dead, 
the  impatience  of  believers,  as  yet  not  dead,  by  the  flesh 
has  sought  and  obtained  a  seed.  But  it  is  "  a  wild-ass 
man,''  with  the  "  mark  of  the  beast  "  upon  it.  The  true 
seed  now,  as  of  old,  only  comes  out  of  death  and  barren- 
ness through  resurrection  power.^^ 

Thus  are  we  shewn  here,  outwardly,  what  men, — in- 
wardly, what  in  man, — shall  inherit  the  kingdom.  The 
inward  fulfilment  is  that  which  first  concerns  us.  May  we 
there  apprehend  what  we  are  apprehended  for  ! 

§  VI. — The  true  Way  for  Abram  to  be  Fruitful. 

(Chapter  xvii.) 

The  last  scene  shewed  the  efforts  of  faith  to  be  fruitful  by 
its  own  energy,  and  in  connection  with  self-will.  The 
results  having  proved  that  this  is  not  Grod's  way,  the  elect 
comes  now  to  a  point  where  the  way  of  fruitfulness  ac- 
cording to  God  is  fully  opened  to  it.    The  mind  of  Grod  is 

'^  Jerome     says,     speaking     for  antequam  Christus  de  rirgine  nas- 

others  as   well  as  himself,  '•  Paeue  ceretur,"  &c. — Comment,  in  Ep.  ad 

cunctorum   super   hoc  loco  ista  est  Gal.  1.  ii.  c.  4.     Ambrose  enlarges 

explanatio  ;  ut  Agar  anciUam  inter-  on  the  same  y\e-w,DeAbr.  1.  ii.  c.  10, 

pretentur  in  lege  et  in  popnlo  Ju-  §  72  and  74.    Augustine  also,  ^war. 

da?orum ;    Saram  autem  liberam,  in  m  Psalm,  cxix.  {E.  V.  120.)  §  7. 

Ecclesia,  quae   de  gentibus  congre-  *'  Augustine  often  expounds  this 

gata  est,    quae    est   mater   omnium  view ;    see    Enar.    in  Psalm,  cxix, 

nostrum.       Haec  diu    non    peperit,  {E.  V.  120,)  §  7,  and  elsewhere. 


1 


PART  IV.  Abraliam,  or  the  Spirit  of  Faith  219 

now  revealed,  that  the  promised  seed  comes  after  the  cir- 
cumcision of  the  flesh,  not  by  its  energy,  but  by  its  mortifi- 
cation, and  by  means  of  a  change  wrought  in  faith  itself 
by  the  inbreatliing  of  Him  who  now  makes  Himself  known 
to  us  as  "  God  Almighty."  This  is  the  lesson  of  this  stage, 
that  faith's  true  fruitfulness  is  only  in  God's  strength  and 
through  self-renunciation.  Where  we  are  more,  God  to 
us  is  less.  God  will  be  more,  yea  everything,  to  us,  when 
we  are  nothing.  Grace  even  as  nature  abhors  a  vacuum. 
Only  let  us  be  empty,  and  the  breath  of  heaven  will  fill  us 
abundantly.  The  revelation  by  which  Abram  learns  this, 
and  his  submission,  figure  that  instruction  which  faith  yet 
receives  from  God,  and  to  which  it  yet  yields  the  same 
implicit  and  prompt  obedience. 

We  have  here,  first,  the  revelation  by  which  Abram 
learns  the  true  way  of  fruitfulness.  It  comes  after  many 
weary  days, — "  when  Abram  was  ninety  years  old  and 
nine;"^  and  even  then  is  given  by  degrees,  first  briefly  and 
generally,  then  in  fuller  detail,  when  Abram  bows  to 
w^elcome  it.  It  comes  not  till  Abram  is  hopeless  in  him- 
self. Then,  as  the  first  brief  announcement  is  met  by 
worship  and  submissiveness, — for  "  he  fell  on  his  face," — 
while  in  this  posture  the  fuller  revelation  of  God's  mind  is 
granted  to  him.  How  much  is  here  !  We  are  quick  to  be 
up,  and  while  up  and  doing  like  Abram  we  do  nothing  to 
any  purpose.  We  are  slow  to  be  "  on  our  faces,"  yet  it  is 
here  God's  mind  is  learnt,  while  in  the  sense  and  con- 
fession of  our  weakness  we  lie  low  before  Him. 

But  to  speak  of  these  communications.  The  first  is 
this, — "  I  am  God  Almighty  :  walk  before  me,  and  be  per- 
fect, and  I  will  make  my  covenant  with  thee,  and  I  will 
multiply  thee  exceedingly."  ^ 

*  Chap.  xvii.  1.  '  Chap.  xvii.  1,  2. 


220  Abraham,  or  the  Spirit  of  Faith.  patit  iv. 

Now  this,  though  brief,  contains  the  germ  of  all  that 
follows,  declaring  that  the  seed  depends  upon  Grod's  "  I 
will,"  because  He  is  "  Grod  Almighty ; "  while  as  to  the 
means,  singleness  of  eye  and  heart  towards  G-od, — "  Walk 
before  me,  and  be  thou  perfect,""^ — is  the  great  requisite. 
Here,  as  ever,  there  is  the  "  I  will "  of  Grod,  pledging  the 
result,  and  also  the  sanctifying  word,  "  Walk  before 
me,"  shewing  the  path  in  wliich  the  elect  will  find  the 
blessing. 

All  this,  however,  is  only  more  perfectly  developed  in 
the  second  and  fuller  revelation  which  God  vouchsafes  to 
His  servant  when  he  falls  down  and  worsliips.  Many 
particulars  are  here  revealed,  as  to  the  source  and  channel 
of  the  blessing,  and  as  to  the  means  both  on  Grod's  and 
man's  part. 

For  the  source,  it  is  not  in  the  creature,  but  in  Grod. 
Jehovah,  revealed  as  "  God  Almighty,"  here  to  barren 
Abram,  seven  times  repeats  His  "  I  will :  " — "  /  luill  make 
my  covenant  with  thee,  and  /  will  multiply  thee,  and 
/  luill  make  thee  exceeding  fruitful ;  and  /  will  make 
nations  of  thee,  and  /  will  establish  my  covenant  with  thy 
seed  after  thee ;  and  I  luill  give  to  thy  seed  the  land 
wherein  thou  art  a  stranger,  and  /  will  be  their  Grod."'* 
As  if  He  had  said.  Thou  child  of  grace,  hast  tkou  not  yet 
learnt  that  my  word,  my  "  I  will,"  is  that  which  makes 
thee  fruitful  ?  Xow  hear  again  my  covenant, — I  will  make 
thee  fruitful :  not  from  thyself,  but  from  me  is  thy  fruit 
found.  Not  by  thy  energy  out  of  Hagar, — not  by  blood, 
nor  of  the  ^vill  of  the  flesh,  nor  of  the  will  of  man, — but 
because  "  I  will,"  shalt  thou  have  the  seed.  And  so  of  tlie 
inheritance  :  thou  hast  not  earned  or  deserved  it,  nor  can 

^  "Perfect:"  Heb.  D^DH.  sincere  used  of  Noah,  chap.  vi.  9.  See  also 
or  unmixed;  the  same  word  as  that      Deut.  xviii.  13.       *  Chap.  xvii.  2-8. 


PART  IT.  Abraham,  or  the  Spirit  of  Faith.  221 

thy  strength  win  it  thee ;  but  this  also  is  assured  to  thee, 
because  "  I  will  give  it  thee." 

The  channel,  too,  by  which  the  seed  should  come  is 
declared.  Faith  now  learns  that  Sarai,  the  barren  free- 
woman,  that  is,  the  spiritual  will,  is  to  bear  the  desired 
fruit.^  Long  has  this  will  been  fruitless  in  us  :  most  dear 
to  us,  we  have  yet  turned  from  it,  to  be  built  up  through 
Hagar  or  self-will.  But  faith  now  learas  God's  way  of 
fruitfulness,  that  He  will  "  make  the  barren  woman  within 
us  to  keep  house,  and  to  be  h  joyful  mother  of  children." 

As  to  the  means  God  uses  for  this.  He  first  changes 
Abram  and  Sarai's  names,  adding  to  each  a  letter  which 
is  most  significant.  Abram  now  is  changed  to  Abraham. 
A  name  ever  implies  quality.  Here  the  Lord  takes  some- 
thing of  His  own  name,  (for  the  added  H  is  a  special  part 
of  the  Divine  name,)  and  adds  it  to  the  elect,  thus  in  a 
new  name  giving  him  a  new  character.^     What  He  adds 

*  Chap.  xvii.  15-19.  -which   can  and  do  exist  by  them- 

•^  Chap.  xvii.  5,    15.     In  Numb.  selves,    and    -which    give   life    and 

xiii.  16,  -we  find  a  some-what  similar  breath   to  the    rest,  if  -we  may  so 

change  :    Oshea's   name  is  changed  speak  ;  -with  the  double  addition  of 

to  Jehoshua.  -with  the  same  spiritual  the  H,  the  letter  of  out-breathing, 

reason.      Jerome   says    on    this,  —  in  the  middle  and  end  of  the  name. 

"  Diount   autem  Hebrsei    quod    ex  Luther,  in  his  Comment  on  the  First 

nomine  suo,  Deus,  quod  apud  illos  -07/.P6'a/??w,(onPsalm  v.  ll.)after 

Tetragrammaton   est,    n  {He)  lite-  tracing  a  mystic  sense  in  the  letters 

ram  Abrae  et  Sarae  addiderit,"  &c.  and  form  of  the  name,  Jehovah,  in 

—  Qiuest.   Hebr.  in   Gen.       Others  -which  he  sees  a  figure  of  tlie  Trinity, 

have  observed  respecting  the  name  — the  proportions  of  the  Name  (as 

Jehovah,   that  it  is  formed  simply  he  says)  figuring  the  procession  of 

of  the  five   vo-wels,  I,  E,  O,  U,  A,  the  Son  and  of  the  Holy  Ghost. — 

-with    a    t-wice-repeated    H.       The  says  of  the  letter  H,  "  The  first  syl- 

vowels,    or    vocals,    are    so   called,  lable    terminates  in  the   letter  He, 

because  they  are  sounds  by  them-  -which  is  a  soft  breathing,  indicating 

selves  ;  unlike  the  consonants,  which  that  the  proceeding  in  the  Divine 

can  only   be  sounded   -with  a  con-  Persons  is  not  carnal  but  spiritual, 

joined  vowel.  It  is  remarkable  that  and  all-sweet,  and  all-gentle.     For 

the    name    Jehovah,    the    Self- Ex-  if  the  aspirate  letter  be  extended  in 

isting-One,    is    composed    of  those  sound,  it  is  nothing  more    than    a 

sounds,  (and  it  contains  all  of  them,)  certain  soft  i)roccidinij  of  -wind  or 


222  Abraham,  or  the  Spirit  of  Faith.  part  iv. 

is  the  mystic  letter  He,  (n)  tliat  sound  which  is  only 
formed  by  an  out-breathing ;  the  addition  of  which,  making 
Abram  into  Abraham,  shewed  how  the  elect  should  be 
made  fruitful,  even  by  the  Lord's  out-breath,  that  is  the 
Holy  Spirit. 

And  to  bear  good  fruit  the  spirit  of  faith  even  yet  must 
be  breathed  on  by  the  Lord,  and  by  that  breath  be  changed 
from  Abram  to  Abraham.  Until  we  are  so  breathed  upon, 
though  beloved  and  elect,  faith  in  us  is,  and  will  be, 
barren.  To  bear  fruit  we  must  obtain  the  "  new  name  ; " 
a  new  character  must  be  in-w^rought,  the  result  of  the  gift 
of  the  Spirit  or  breath  of  Him,  who  by  communications  of 
Himself  moulds  us  to  His  pleasure.  Surely  we  are  His, 
beloved  and  called,  long  before  we  know  the  baptism  of 
the  Spirit.  Like  those  of  old  we  follow  the  Lord,  at  first 
knowing  Him  after  the  flesh,  before  we  reach  to  Pente- 
cost and  know  Him  spiritually.  We  may  like  Peter  on 
the  Mount  even  see  the  glory  of  the  living  Word,  and  the 
law  and  the  prophets  testifying  to  Him,  and  yet  after  this 
deny  Him.  But  the  time  arrives  when  we,  who  have 
followed  Christ  in  the  flesh,  come  to  be  tried  by  His 
cross,  and  to  see  His  resurrection.  Then, — when  the 
cross  is  no  more  a  puzzle, — when  we  see  it  is  the  way  to 
life,  and  that  the  flesh  verily  profiteth  nothing, — when  we 
have  tarried  until  we  are  endued  with  power,  and  the 
Holy  Ghost  has  come  on  us,  the  out-breathing  of  God, 

gentle  blast ;  so  thai  it  most  appro-  and  proceeding  from  the  first,"  &c. 

priately  figures  forth  the  proceeding  — Vol.  i.  p.  277,  of  the   Translation 

of  the   Son.     And  in   like  manner  bj/  Cole.     If  in  the  laws  of  number 

the  whole  name  is  terminated  in  the  and  of  sound  nothing  is  by  chance, 

same  letter  of  a  soft  breathing  ;  so  He  who  has  been  pleased  to  reveal 

that  we  are  to  understand  that  the  Himself  as   Jehovah   surely  has  a 

second  lorocecdmg  is  also  spiritual,  reason    for  the  very  form    of    this 

and  not   at  all   differing  froni  the  name,  as  indeed  for  all  else, 
former,  except  its  being  the  second. 


PART  IT.  Abraham,  or  the  Sjj'nit  of  Faith.  223 

making  us  who  have  once  foUowed  Christ  carnally,  spai-ing 
ourselves,  now  willino-  to  follow  Him  even  to  tlie  death  of 
self, — then  are  we  from  Abram  changed  to  Abraham. 
The  Lord  hath  breathed  on  iis :  we  can  go  and  bring  forth 
much  fruit.  Till  this  change  is  wrought,  we  shall  be 
barren.  When,  by  the  Lord's  revelation  of  Himself  to  us, 
it  is  accomplished,  the  fruit  we  long  for  is  not  far  off. 

One  thing,  however,  yet  remains  to  })e  done  or  suffered 
by  the  elect.  Abraham,  as  a  pledge  of  his  entire  depend- 
ence, must  submit  to  certain  appointed  suffering,  before 
he  can  obtain  the  seed.  Because  the  Lord  has  covenanted 
with  him,  and  has  breathed  on  him,  and  so  changed  him, 
therefore  Abraham  must  on  his  part  suffer  in  his  flesh,  so 
testifying  that  his  hope  is  not  in  the  flesh  or  its  energies, 
but  only  in  Jehovah,  Grod  Almighty.  So  Grod,  after  His 
sevenfold  promise,  and  after  His  gift  of  a  new  name,  says, 
"  Thou  shalt  therefore  keep  my  covenant :  and  this  is  my 
covenant,  which  ye  shall  keep  ;  ye  shall  circumcise  the 
flesh  of  your  foreskin,  and  it  shall  be  a  token  of  the  cove- 
nant betwixt  me  and  you."  ^ 

Now  this  circumcision  signified  the  mortification  of  that 
fleshliness  which  yet  cleaves  to  the  elect  spirit.  Even  the 
spirit  needs  to  be  judged,  and  "true  circumcision  is  that 
of  the  heart,  in  the  spirit  and  not  in  the  letter."  ^  In  cir- 
cumcision a  part  of  the  flesh  was  cut  off:  "  the  filth  of  the 
flesh  was  put  away."  ^  So  faith  must  judge  whatever  of 
the  flesh  is  in  it,  "  laying  aside  all  tilthiness  and  super- 
fluity of  naughtiness,  to  receive  with  meekness  the  en- 
grafted word,"  ^^ — that  measure  of  the  Divine  which    is 


'  Chap.  xvii.  9-11.  the   words,  crapKds    aiT6de(ns   ^unov, 

"  Rom.  ii.  29.     Compare  Deut.  x.  allude  to  circumcision. 
16,  and  Jer.  ir.  4.  '"  James  i.  21. 

^  1  Pet.  iii.  21.   I  am  assured  that 


224  Abraham^  or  the  Spirit  of  Faith.  part  iv. 

communicated  to  it, — that  so  in  the  strength  of  the  Lord, 
and  not  in  self,  but  rather  in  self-judgment,  it  may  indeed 
be  fruitful.  And  this  spiritual  circumcision,  like  that 
which  was  its  type,  is  not  a  figure  only,  but  an  actual  seal, 
an  enduring  mark  impressed  upon  us ;  for  as  it  declares 
that  we  have  given  up  all  fleshly  confidence,  so  it  shews 
itself  in  counting  all  things  but  loss  for  the  excellency  of 
the  knowledge  of  Christ  Jesus  ;  reckoning  all  that  the 
flesh  can  achieve  but  as  dung,  if  only  the  fellowship  of 
Christ's  sufl"erings  and  the  power  of  His  resurrection  may 
be  apprehended.  So  Paul  says,  "  We  are  the  circumcision, 
who  worship  Grod  in  the  spirit,  and  rejoice  in  Christ  Jesus? 
and  have  no  confidence  in  the  flesh."  ^^  To  the  eye  of 
sense  such  an  operation  seemed  not  only  dangerous  to  life, 
but  one  which,  when  performed  in  years,  even  if  the 
patient  survived,  would  probably  preclude  all  fruitfulness. 
The  offering  of  Isaac  was  not  a  severer  trial  of  faith,  or 
one  more  apparently  opposed  to  the  fulfilment  of  the  pro- 
mise. Such  a  trial  to  the  believer  is  self-mortification. 
Yet  faith  triumphs.  We  are  "  circumcised  with  the  cir- 
cumcision made  without  hands,  in  putting  off  the  body  ot 
the  sins  of  tlie  flesh :"  ^^  "by  the  spirit  we  mortify  the 
deeds  of  the  body,"  ^^  and  so  "  bear  in  our  bodies  the  marks 
of  the  Lord  Jesus."  ^^ 

That  this  practical  judgment  of  self  must  precede  the 
fruit  of  promise  is  not  understood,  nor  is  it  required,  when 
we  begin  our  pilgrimage. ^^  At  this  stage  it  is  revealed 
to  faith.  Need  I  say  that  this  mortification  is  not  our 
righteousness  ; — that  is  of  faith,  as  it  is  written,  "  Abraham 

"  Phil.  iii.  3,  8,  9,  1 0.  mutationem  nominis,  nihil   de  cir- 

'2  Col.  ii.  13.  curacisione   praeeipitur.     Non   enim 

"  Eom.  viii.  13.  poterat,   cum   adhuc   esset    Abram, 

•*  Gal.  vi.  17.  susc'ipere    circumcisionis     insigne," 

'^  "  Et  primum  qiiidem,  ante  im-  &c. — Origen,  Horn.  iii.  in  Gen. 


PART  IV.  Abraham,  or  the  Spirit  of  Faith,  225 

believed  Grod,  and  it  was  counted  to  him  for  righteous- 
ness ;" — but  this  self-judgment  comes  to  seal  that  righte- 
ousness, "  as  the  seal  of  the  righteousness  of  the  faith 
which  a  believer  has,  being  yet  uncircumcised."  ^^  Long- 
before  self  is  mortified,  the  elect  is  righteous  ;  nor  are 
we  circumcised  thereby  to  win  the  promise.  On  the 
contrary,  God  first  and  freely  promises.  He  says,  "  I  will 
multiply."'  Then  He  adds,  "  Therefore  thou  shalt  cir- 
cumcise." God  does  indeed  look  for  self-judgment,  but 
not  as  the  ground,  rather  as  the  result,  of  promise.  So 
the  Spirit  ever  speaks  : — "  I  will  be  their  God  :  therefore 
come  out  from  among  them,  and  be  ye  separate : "  *^  so 
again,  "  Ye  are  bought  with  a  price ;  therefore  glorify 
God  :  "  '^  and  again,  "  Ye  are  risen,  and  your  life  is  hid 
with  Christ  in  God;  mortify  therefore  your  members 
which  are  upon  the  earth."  ^^ 

Would  to  God  that  this  lesson  were  learnt ;  but,  alas, 
mortification  is  well  nigh  out  of  date.  Instead  of  judging 
the  flesh,  on  all  sides  we  see  attempts  to  perfect  it,  and 
this  in  the  hope  of  thus  seeing  the  seed  of  promise.  But 
some  by  the  blood  of  Christ,  shed  first  at  His  circumcision, 
have  better  learnt  God's  mind.  Only  let  them  be  faithful 
to  it.  Only  let  the  Church's  creed, — "  He  died  and  rose," 
— be  her  life.  Then,  as  with  the  Head,  so  with  herself, 
the  dying  of  the  corn  of  wheat  shall  result  in  the  bringing 
forth  of  much  fruit. 

As  to  the  time  and  subjects  of  this  rite,  much  is  here  for 
such  as  can  receive  it.  For  the  time,  the  "eighth  day"  is 
appointed.2^  Seven  days  in  type  include  the  stages  or 
periods  proper  to  the  first  creation.    The  eighth  day,  as  it 

'«  Rom.  iv.  11.  >»  Col.iii.  3,  5. 

"  2  Cor.  vi.  17.  ^o  Chap.  xvii.  12. 

'8  1  Cor.  vi.  20. 


226  Abraham,  or  the  Spirit  of  Faith  part  iv. 

takes  us  beyond  and  out  of  these,  brings  us  mystically  into 
a  new  order  of  things  and  times,  in  a  word  into  the  new 
creation  or  resurrection.  Those  even  in  Abraham's  family, 
who  are  yet  in  the  first  seven  days,  that  is,  in  the  first 
creation,  are  not  to  be  circumcised.^^  Inwardly,  the  men 
of  Abraham's  house  are  all  the  thoughts  which  are  con- 
nected with  and  subject  to  the  spirit  of  faith.  Some  of 
these  were  strangers,  some  home-born.  All  were  now  by 
faith  and  with  faith  to  be  circumcised  :  for  now  we  must 
"  bring  every  thought  into  subjection  to  the  obedience  of 
Christ."  22  Outwardly,  Abraham's  house  is  the  Church,  and 
its  inmates  the  varying  natures  which  fill  the  house  of 
faith.  Of  these  all  who  have  grown  out  of  the  seven  days 
must  be  circumcised.  Practical  mortification  of  the  flesh 
is  not  to  be  pressed  on  babes  in  Christ,  till  the  eighth  day 
is  apprehended  by  them  ;  but  on  all  the  rest  the  seal  must 
come,  not  to  make  them  barren,  but  that  they  may  be  yet 
more  fruitful. 


-'  With  the  same  import  all  crea-  vis  sacros  patres  pienos  prophetico 

tures   newly  born  were  counted  in  spiritu  octayi  sacramentum  nequa- 

their   blood,  or  unclean,  for   seven  quam  lateret,  quo  significatur  resiir- 

days,  and  might  not,  before  the  ex-  rectio :   (nam  et  pro  octavo  Psalmus 

piration  of  this  period,  be  offered  to  inscribitiir,   et  octavo  die  circumci- 

God.     Neither  calf,  lamb,  nor  kid,  debantur  infantes,  et  in  Ecclesiaste 

could  be  presented  as   an  oblation  ad  duorura  Testamentorum   signifi- 

before  it  was  eight  days  old. — Lev.  cationem  dicitur,  '  Da  illis  sepiem,  et 

xxii.  27.     Of  the  mystic  import  of  illu  octo  ;'')  reservatum  est  tamen  et 

the  eighth  day,  and  its  connection  occultatum,"  &c. — Epistol.  1.  ii.  Iv. 

with  circumcision,  Augustine   says,  c.  13. 

"  Hujus  rei  signum  circumcisio  data  "  2  Cor.  x.  5.  Ambrose  thus  gives 

erat  patribus,  ut  octavo  die  circum-  the  inward  sense  here: — "' Circum- 

cideretur  omnis  masculus.     Circum-  cide  tuum  non    solum  vernaculum. 

cisio  fiebat  in  cultellis  petrinis,  quia  sed  etiam  pretio  emptura.  Vernaculi 

petra  erat  Christus.    In  ista  circum-  sunt  motus  naturales  (mentis  ;)  pre- 

cisione  significabatur  exspoliatio  car-  tio  empti,    ratione   et   doctrind  ac- 

nalis    vitse   octavo   die   per  Christi  quisiti.     Egent  autem  et  illi  et  hi 

resurrectionera,"  &c. — Serm.  ecxxxi,  purgatione  et  incisions  luxurise,"  &c. 

§  2.     Again  he  says,  "  Quapropter  — J)e  Abr.  1.  ii.  c.  11,  **  79, 
ante  resurrectionem  Domini,  quam- 


PART  IV.         Abraham,  or  the  Spirit  of  Faith.  227 

Now  see  how  the  spirit  of  faith  meets  this  word.  Abra- 
ham receives  it  with  something  not  unlike  questioning : — 
"He  fell  on  his  face  and  laughed,  and  said  in  his  heart, 
Shall  a  child  be  born  to  him  that  is  an  hundred  years  old, 
and  shall  Sarah,  that  is  ninety  years  old,  bear  ?  "  But  this 
soon  changes  to  prayer.  At  first  the  prayer  is  lacking  in 
intelligence  ;  for  he  said,  "  Oh  !  that  Ishmael  might  live 
before  thee."  ^^  Nevertheless,  he  prays  and  bows  himself, 
even  while  pleading  for  his  own  will.  This  struggle  too 
passes.  Grod  speaks  to  his  heart,  telling  him  that  though 
the  fruit  of  his  own  energy  cannot  be  the  heir  of  promise, 
it  shall  receive  a  suited  blessing;  and  the  elect,  though  his 
soul  heaves  like  the  sea  after  a  storm,  pleads  no  more  for 
his  own  will,  but  obeys  promptly  and  explicitly.  "  In 
the  self-same  day  was  Abraham  circumcised,  and  all  the 
men  of  his  house  with  him,  as  the  Lord  had  said  unto 
him."  24 

How  exactly  all  this  is  yet  fulfilled,  those  know  who 
from  Abram  have  been  made  Abraham.  The  struggle  of 
doubt  and  hope  within, — of  our  own  wishes  against  the 
Lord's  will, — the  desire  for  the  abiding  of  that  which  is  of 
self,  even  when  God  himself  promises  better  things, — 
how  all  this,  which  so  much  savours  of  the  will  of  the 
flesh,  ends  in  prompt  obedience  and  willing  self-renuncia- 
tion, is  experience  which  not  a  few  have  learnt.  Happy 
they  who  have  thus  mortified  the  flesh  with  its  affections 
and  lusts.  Painful  as  the  discipline  may  be,  apparently 
contrary  to  that  which  we  desire,  the  end  will  shew  how 
good  it  is  for  us  that  we  have  been  thus  afflicted.  Till  we 
are  so  afflicted  we  shall  lack  the  promised  seed. 

A  few  words  will  suffice  for  the  dispensational  fulfilment 
here.     Perfection  and  self-mortification  were  not  required 
"  Chap.  xvii.  17,  18.  ^*  Chap.  xvii.  23-27. 


228  Abraham,  or  the  Spirit  of  Faith.  paut  iv. 

from  men  of  faith  until  the  time  came  for  Sarah  to  be 
fruitful,  that  is,  till  Gospel  days.  But  when  the  time  was 
come  for  a  new  and  wider  revelation, — when  God  would 
shew  himself  as  El  Shaddai,  the  Almighty,  who  could  bring 
fruit  even  out  of  death  and  barrenness, — when  His  out- 
breath  was  given  in  a  way  unknown  before,  making  His 
elect  partakers  of  the  Divine  Nature,  and  possessors  of 
His  spirit, — then  with  this  grace  was  a  judgment  of  self 
demanded,  which  before  this  had  not  been  asked  of  men. 
How  truly  did  the  elect  then  cry  as  Abraham  here, — "  Oh, 
that  Ishmael  might  live  before  thee."  How  earnestly  did 
Paul  long  for  Hagar's  son,  when  he  said,  "  My  heart's 
desire  and  prayer  to  God  for  Israel  is,  that  they  might  be 
saved."  ^^  But  the  fruit  of  the  flesh  could  not  be  the  heir, 
though  even  to  them  a  suited  blessing  is  covenanted.*  Well 
might  Paul,  as  he  thought  upon  it,  break  forth  in  wonder, 
"  Oh,  the  depth  of  the  riches,  both  of  the  wisdom  and 
knowledge  of  God  !  " 


§  VII. — The   End  of  Lot. 

(Chapters  xviii.  and  xix.) 

Now  comes  the  end  of  Lot,  which  must  be  known  before 
Isaac,  the  spirit  of  sonship,  is  given  to  us.  Thus,  one  after 
another  of  the  things  once  walked  with  drop  off  from 
around  Abraham  as  he  advances.  For  the  path  of  the 
spirit  of  faith  is  one  of  ever  increasing  separateness  to 
God ;  until,  being  stripped  of  all  external  aids,  it  is  with- 
out any  other  hope  cast  wholly  and  for  everything  upon 
the  Lord  alone.  Terah,  the  old  man,  is  first  left.  Then, 
when  we  escape  from  Egypt,  Lot  separates  himself.  After 

"  Kom.  X.  1. 


FART  IV.  Abraham,  or  the  Spirit  of  Faith.  229 

this,  great  efforts  are  made  to  reclaim  him,  shewing  how 
much  the  outward  man  is  yet  clung  to  and  yearned  over. 
But  a  time  comes  when  Lot  is  seen  no  more.  This  stag-e 
liere  begins  to  open  to  us. 

"\\Tiat  Lot  is  we  have  already  seen.  Inwardly,  he  is  that 
mind  in  us,  which,  though  righteous,  leans  to  outward 
things  ;  which,  therefore,  though  moved  for  a  while  to  go 
with  faith,  departs  from  it  after  Egypt  is  left,  and  goes 
down  Sodom- ward. ^  Such  a  mind  is  in  us  at  this  stage. 
But  the  time  comes  in  the  life  of  faith,  when  Sodom,  the 
work  of  Ham's  seed,  must  be  judged  in  us  ;  when  divine 
judgment  is  seen  to  consume  and  overthrow  all  the  plain 
of  Sodom,  that  is,  the  ground  of  self-love.  For  Sodom  is 
not  judged  at  first.  There  is  a  time  when  self-love  is  not 
consumed  in  us.  Now  its  doom  is  seen  ;  and  by  this  is 
brought  out  the  full  difference  between  the  spirit  of  faith 
and  the  upright  outward  mind.  To  each  the  Lord  now 
speaks.  The  spirit  of  faith,  having  judged  itself  by  cir- 
cumcision, receives  the  Lord  in  a  way  unknown  before, 
with  fresh  promises,  and  an  enlarged  apprehension  of 
God's  will ;  while  the  outward  mind,  still  vexed  with  self- 
love,  and  able  to  receive  only  an  inferior  revelation,  is 
rescued  thence  to  produce  a  shameful  fruit,  which  is 
destined  to  become  a  thorn  in  the  way  of  Abraham's  true 
seed.  After  which  Lot  is  seen  no  more.  Having  shewn 
what  it  is,  the  outward  mind  no  more  affects  the  path  of 
faith.  For  a  time  it  tries  us,  but  a  day  arrives  when  its 
full  unlikeness  to  the  spirit  of  faith  is  seen  in  a  light 
never  to  be  forgotten.  Thenceforth,  whatever  trials  we 
may  have,  we  know  the  difference  between  these,  and 
knowing  it  walk  more  simply  and  intelligently.^ 

'  See  on  chapters  xii.  and  xiii.         ■  inward  fulfilment  here : — "  Loth,  qui 
*  Origen  at  some  length  traces  the       non  respexit  post    se,   rationabilis 


230  Abraham,  or  the  Spirit  of  Faith.  part  iv. 

This  outline  of  the  inward  sense  here  may  suffice  for 
tliose  who  can  pursue  it  inwardly.  The  outward  fulfilment 
will  be  better  known.  In  this  view,  Abraham  is  the  type 
of  those  in  whom  the  spirit  of  faith  is  the  ruling  life  : 
Lot,  of  those  who,  though  righteous  and  saved,  are  rather 
outward  than  inward  men,  who  hold  the  truth,  but  never 
seem  to  apprehend  the  inward  spirit  of  it.  As  if  to  shew 
the  contrast  between  these,  Lot's  path  is  drawn  here  beside 
Abraham's.  Both  are  seen  entertaining  heavenly  visitors  ; 
both  gladly  welcome  such  a  visit ;  this  is  common  to  both  : 
but  beyond  this  how  different  the  circumstances,  and  the 
results  to  each,  of  this  intercourse  ! 

There  is  first  a  difference  in  the  form  of  the  Divine 
manifestation.  In  Abraham's  case  we  read,  "  The  Lord 
appeared  to  him  at  midday,  and  lo,  three  men  stood  by 
him  : "  in  Lot's,  "  There  came  two  angels  to  Sodom  at 
even."^  In  the  first  case,  the  Lord  appears  in  human 
form,  and  three  persons  are  apprehended.  In  the  other, 
only  two  are  seen.  By  the  obedient  soul,  from  Abram 
changed  to  Abraham,  the  promise,  "  If  any  man  keep  my 
word,  lue  will  come  unto  him,  and  make  our  abode  with 
him,"''  is  fully  realized.  Three  persons.  Father,  Son,  and 
Spirit,  will  be  known,  stooping  in  a  form  we  can  bear  to 
come  under  our  roof,  not  in  darkness,  but  in  the  light,  as 
guests  to  commune  with  us.  While  those  who  yet  are  in 
the  world,  like  Lot,  receiving  their  heavenly  guests,  "  at 

sensus  est ;  uxor  autem  hie  carnis  gloria  et  major  soror  ejus  superbia. 

imaginem  teneat.     Caro   est   enim,  Vide  ne  te  istse  filise  sopitum  ac  dor- 

quse   respicit   semper  ad  vitia,  quae  mientem,  dum  tibi  nee  sentire  nee 

cum  animus  tendit  ad  salutem,  ilia  intelligere  videris,  complexibus  suis 

retrorsum  respicit,  et  voluptates  re-  instringant.   .  .  .  Vigila  ergo  et  ob- 

quirit Vide  ne  tibi,  cum  effu-  serva  ne  de  his  generes  filios."  — 

gies  flammas  sseculi,  . .  .  insidientur  Ork/.  Horn.  vi.  in  Gen. 

duse  filise  istse,  quae  a  te  non  disce-  ^  Cf.  chap,  xviii.  1,  and  xix.  1. 

dunt,  sed  sequuntur  te  etiam  eum    "       ■•  John  xiv.  23. 

ascendis  in    montem,   id   est   vana 


PART  IV.  Abraham,  or  the  Spirit  of  Faith. 


231 


even,"  that  is,  in  declining  light,  be  their  faith  what  it 
may,  will  in  experience  lose  one  person,  and  have  less 
perfect  communion.* 

The  ground  they  stand  on  is  as  distinct.  Abraham  is 
'•  in  the  plains  of  Mamre,  in  his  tent-door ;"  Lot  is  "  sit- 
ting in  the  gate  of  Sodom."  True  men  of  faith,  as  pilgrims 
with  their  tent,  in  obedient  self-judgment  rest  at  Mamre 
or  Hebron,  that  is  in  vision  or  communion.  Others, 
righteous  but  not  self-judged,  seek  to  judge  "in  the  gate 
of  Sodom,"  the  defiled  world-loving  world. ^  The  one  not 
only  give  up  the  world,  but  are  content  to  be  given  up  by 
it,  which  is  far  harder.  The  other  take  a  place  of  power 
here,  hoping,  unjudged  as  they  are,  to  correct  the  faults 
of  others  who  are  living  in  self-love.  But  can  the  Lots 
correct  or  reform  the  world  ?    Eather  they  themselves  are 


*  This  is  the  common  exposition 
of  the  Fathers.  Gregory  Nyssen  says, 
— "  Apparuit  enim,  inquit,  ei  Deus, 
.  .  , .  et  ecce,  tres  viri  astabant  supra 
eum.  Et  ecce,  accurrit  et  adoravit 
pronus  in  terram,  et  dixit,  Domine, 
si  nactus  sum  gratiam  coram  te.  ne 
praetereas  puerum  tuum.  .  .  .  Ecce 
igitur  dicit  quod  Deus  quidem  ap- 
paruit ei,  sed  quod  tres  tamen  viri 
essent,  qui  conspecti  fuissent :  ipsum 
autem  rursus  uon  quasi  tribus  dix- 
isse,  Domini,  si  inveni  gratiam  coram 
vobis ;  sed  Dominum  singulariter 
ternos,  nominasse,  et  tanquam  unum 
invitasse  ad  divertendum." — Test.  c. 
Jud.  p.  152  ;  Ed.  Par.  1638.  So  too 
Cyril  of  Alexandria  :  — '0(pQr\vai  5e 
KoX  TTore  <pif](Ti  rcf  ^h^paajx,  Kadrju^vcf 
cTfi  TJj  5pv\  TTJ  Ma/xgpjJ,  Tpets  avQpu}- 
TTOvs,  Trjs  ayias  kci  bpioovaiou  TpidSos 
eirexovTai  rvirov.  ETto  irphs  avrovs 
(IneTu  rhv  becmefTiou  'A^paa/ji,  ovxi 
jj.dK\ou  Kvpioi,  Kvpit  8e  jxova^iKuis, 
K.  T.  \. — Contra  Julian.  1.  viii.  p. 
2G8.     So  too  Ambrose,  De  Ahr.  1.  i. 


c.  5,  §  33.  Origen  dwells  much  on 
this  manifestation  being  vouchsafed 
"  at  mid-day:'''' — "  Quod  si  credimus 
hsec  per  Spiritum  Sanctum  scripta, 
non  puto  fnistra  placuisse  Divino 
Spiritui  ut  etiam  tempus  et  hora 
visionis  Scripturse  paginis  manda- 
retur,  nisi  et  horse  istius  et  temporis 
ratio  aliquid  conferret  ad  scientiam 
filiis  Abrahffi,  quibus  utique  sicut 
opera  Abrahse,  facienda,  ita  et  visita- 

tiones  istse  speranda?  sunt Si 

enim  lux  quae  in  ipso  est  mentis,  et 
puritas  cordis  clara  fuerit,  iste  meri- 
dianum  tempus  in  semetipso  habere 
videbitur,  et  per  banc  puritatem  cor- 
dis quasi  in  meridie  positus  Deum 
videblt,  sedens  ad  quercum  Mambre, 
quod  ad  viRionem  interpretatur." — 
Hovi.  ii.  in  Cantica. 

^  To  "  &xt  in  the  gate"  was  to  take 
the  place  of  authority.  See  Deut. 
xxi.  19;  Ruth  iv.  1  ;  Lam.  v.  14; 
Psalm  Ixix.  12  ;  Prov.  xxii.  22  :  Isa. 
xxix.  21 ;  Amos  v.  10,  12,  15 ;  Prov. 
xxxi.  23. 


232  Abraham,  or  the  Sph^it  of  Faith  pakt  iv. 

only  "  saved  so  as  by  fire."  ^  A  stage  is,  indeed,  to  be 
reached  by  grace,  when  the  elect  not  only  "  gets  him  out," 
as  Abram,  from  the  ground  of  the  old  man,  but  when  he 
can  go  down  thither  again,  as  Jacob,  to  win  flocks  thence, 
which  he  may  bring  back  to  Canaan.  There  is  yet  a 
higher  stage,  when,  as  Joseph,  he  can  even  in  Egypt  have 
it  all  bowed  down  before  him,  while  he  is  its  deliverer. 
But  at  the  Abraham  stage  this  cannot  be.  To  Abram  the 
word  is,  "  Gret  thee  out  into  a  land  which  I  will  shew  thee." 
The  path  of  faith  as  such  is  not  to  cleanse  the  world,  but 
to  lift  man  out  of  it  to  dwell  in  heavenly  things.  Further 
on,  the  elect  may  be  fit  for  more.  As  a  believer,  his  place 
is  the  ground  of  promise,  in  marked  separation  from  out- 
ward things.  True  believers,  therefore,  dwell  apart  with 
God,  while  the  Lots,  unjudged,  and  unfit  to  judge  others, 
dwelling  in  Sodom,  strive  by  efforts  to  improve  it,  to 
justify  to  themselves  a  position  which  they  feel  at  least 
questionable.  For  few  have  known  the  true  walk  of  faith, 
even  in  the  measure  Lot  knew  it  when  he  walked  with 
Abram,  but  have  some  misgivings  when  they  compare 
their  position  as  professed  improvers  of  the  world,  which 
yet  is  not  improved,  with  that  of  those  who  in  separation 
from  it  are  bearing  witness  of  a  better.  So  they  labour 
in  the  fire,  comforting  themselves,  that,  while  the  Abra- 
hams are  useless  to  the  world,  they  are  doing  something 
for  it.  What  they  really  achieve  may  teach  them  at  last 
that  Sodom  cannot  even  be  helped,  much  less  saved,  by 
unchastened  outward  men.  But  Lot  has  not  yet  learnt 
this :  while  therefore  Abraham  is  at  Mamre,  Lot  is  in  the 
gate  of  Sodom,  calling  its  sinners  "  brethren."^ 

Another  contrast  between  these  men  may  be  seen  in 

^  1  Cor.  iii.  15.  '  Chap.  xix.  7. 


PART  IT.  Abrahaw,  or  the  Spirit  of  Faith.  233 

their  reception  of  their  guests,  and  tlie  circumstances 
attending  it.  In  both  there  is  the  same  desire  for  commu- 
nion ;  but  while  in  tlie  one  case  this  at  once  is  granted,  in 
the  other  at  first  it  is  denied :  with  the  one,  communion 
is  undisturbed  ;  with  the  other,  when  at  last  obtained,  it 
is  marred  by  the  intrusion  of  the  men  of  Sodom.  To 
Abraham's  request,  "  Pass  not  away,  my  Lord,  but  let  me 
fetch  a  morsel  of  bread,"  the  answer  at  once  is,  "  So  do  as 
thou  hast  said."  To  Lot's  petition,  "  Turn  in,  my  lords,  I 
pray  you,  into  your  servant's  house,"  the  reply  is,  "  Nay, 
but  we  will  abide  in  the  street  all  night." ^  Eventually, 
indeed,  they  yield  to  his  importunity,  and  he  sups  with 
them,  and  they  with  him.  But  whereas  in  Abraham's 
case,  communion  is  reached,  as  it  were,  naturally  without 
an  effort,  in  Lot's  there  is  a  struggle  of  prayer  before  his 
desire  is  granted.  By  the  self-mortified  pilgrim  commu- 
nion is  easily  obtained.  Those  who  live  in  the  world, 
judging  it  rather  than  themselves,  though  they  would 
gladly  welcome  the  Lord  or  His  servants,  find  that,  before 
communion  can  be  enjoyed,  a  temporary  denial  and  a 
spiritual  struggle  must  be  experienced.  Further,  in  Abra- 
ham's case,  the  communion  is  unbroken.  No  rude  alarms 
from  without  disturb  his  quiet  intercourse.  In  Lot's, 
"  the  men  of  Sodom  compass  the  house,"  and  Lot,  dis- 
tracted, "  went  out  at  the  door  to  them,  and  shut  the 
door  after  him."  ^°  Abraham,  having  but  One  Master  to 
serve,  can  stand  before  Him  in  peace.  Lot  witli  two 
masters,  the  Lord  and  the  world,  can  satisfy  neither,  nor  is 
himself  satisfied.  Forced  away  from  his  guests  by  those 
among  whom  he  dwells,  the  communion  of  saints,  if 
known  at  all,  is  known  with  many  interruptions. 

*  Cf.  chap,  xviii.  5,  and  xix.  2.  '"  Cf.  chap,  xviii.  8,  and  xix.  5,  G. 


234  Abraham^  or  the  Spirit  of  Faith.         part  iv. 

Other  contrasts  abound  throughout  this  scene.  Of 
Abraham  it  is  said,  "  He  ran  to  meet  them  : "  of  Lot  only 
that  "  he  rose  up."'^  The  one,  as  soon  as  the  Lord  appears, 
instinctively  draws  nearer  to  Him  :  the  other,  though 
welcoming  Him,  does  not  shew  the  same  alacrity.  In  the 
feast  prepared,  too,  a  difference  may  be  seen.  By  Abra- 
liam  "a  calf"  is  slain, — there  is  the  pouring  out  of  a  life, 
— and  "  fine  meal  "  is  added :  in  the  other  we  find  only 
"  unleavened  bread  and  wine,"  an  acceptable  service,  yet 
not  so  costly  as  the  former.'^  And  there  is  yet  this  differ- 
ence in  the  communion  of  saints.  Some  can  grasp  the 
highest  aspects  of  Christ's  death,  apprehending  Him  as 
the  "  ox,"  and  the  "  fine  flour,"  in  which  was  no  uneven- 
ness :  others  have  a  lower  view  of  the  same  offering,  seeing 
it  only  as  "  unleavened  bread  and  wine."  Happy  is  it  to 
see  Christ  in  any  form,  but  happiest  he,  who,  walking  with 
the  Lord,  and  giving  to  Him  without  grudging,  in  such 
acts  has  the  fullest  views  of  Him  who  has  even  '^  given 
Himself"  to  us. 

A  further  contrast  is  to  be  seen  in  the  state  of  the 
respective  families  of  Lot  and  Abraham.  Abraham,  to 
the  question,  "  Where  is  thy  wife,"  can  reply,  in  words  he 
could  not  have  used  in  Egypt,  "She  is  in  the  tent."  In 
Lot's  case,  the  women  of  his  house  are  in  jeopardy,  offered 
to  the  men  of  Sodom,  in  hope  of  staying  worse  abomina- 
tion.^^   Women,  in  this  outward  view,  are  principles.^'*    If 

"  Cf.  chap,  xviii.  2,  6,  7,  and  xix.  "  a  banquet  of  wine,"  as  in  Esther  v. 

1.   Origen  {Ho7n.W.  in  Gen.)  dwells  6,  and  vii.  7.     See  also  Isa.  xxv.  G. 

at  considerable  length  on  this,  and  The  LXX.  here  render  it  bj  irdTov, 

on  the  difference  between  the  feasts  "  a  drinking" 
prepared  by  Lot  and  Abraham.  '^  Cf  chap,  xviii.  9,  and  xix.  8. 

•'-  In   the  authorised    version  we  **  See  what  is  said  of  Eve,    on 

rea  1,  "  Lot    made  a  feast,  and  did  chap.    iii. ;    also    respecting     "  the 

bake  unleavened  bread."     The  word  daughters  of  men,"  on  chap.  vi. ;  also 

nriK'D'  ^^t;re  translated  "feast,"  is  of  ^arah  and  Hagar,  on  chap.s.  xii. 

elsewliere    more   correctly  rendered  and  xvi. 


PART  IV  Abraham,  or  the  Spirit  of  Faith.  235 

we  walk  with  God,  we  are  in  no  danger  of  having  our 
principles  defiled  by  the  world's  rough  handling.  Not  so 
if  our  home  is  the  world  :  there  our  purest  principles  are 
in  danger  of  being  abused,  nay,  often  they  are  abused,  for 
the  world,  if  it  touches,  cannot  but  dishonour  them.  I 
know,  indeed,  that  in  every  age  men  like  Lot  have  been 
found,  who,  tempted  or  forced  by  their  position,  prostitute 
their  principles  to  the  use  of  the  ungodly.  I  know,  too,  that 
in  so  doing  they  hope  to  improve  the  world,  and  to  keep 
it  from  worse  abominations.  So  have  liberty  and  peace, 
and  other  fruits  of  righteousness,  been  pressed  upon  the 
world,  in  the  hope  that  in  embracing  tliese  it  may,  as  the 
world,  be  somewhat  bettered.  And  what  is  the  result  ? 
The  principles  are  perilled  or  defiled,  the  world  meanwhile 
being  not  a  whit  the  better.  But  the  Lots  do  not  believe 
this,  until  bitter  experience  proves  it.  Is  then  nothing  to 
be  done  for  the  ungodly  world  ?  Much  surely.  Do  what 
Abraham  did  for  Sodom, — pray  for  it :  nay,  if  you  are 
sent,  do  what  God's  messengers  did, — testify  of  coming 
judgment,  and  shew  the  way  of  safety.  Bring  those  you 
can  out  of  it.  But  think  not  that  as  a  Lot  you  can  reform 
or  change  it  by  your  principles.  It  may  defile  you  and 
them ;  you  cannot  change  it.  Were  you  a  Joseph,  you 
might  do  something.  Being  only  a  Lot,  or  outward  man, 
tliough  righteous,  you  are  powerless. 

Further,  Abraham  waiting  on  his  guests  "  stood  by 
them  "  in  calm  communion.  Lot  "  went  out,"  anxious  for 
his  children.  Not  one  word  is  recorded  addressed  by  him 
to  the  heavenly  strangers  while  they  are  in  his  house. ^^ 
Men  of  faith  can  speak  to  the  Lord,  and  in  communion 
receive  fresh  promises.     The  Lots  can  but  speak  to  their 

"  Cf.  chap,  xviii.  8,  9,  and  xix.  14. 


236  Abraham,  or  the  Spirit  of  Faith.  part  iv. 

children  or  the  world,  and  receive  warnings,  that,  if  they 
flee  not,  they  must  be  destroyed.  Lot's  words  here  are 
very  characteristic.  He  goes  out  to  direct  others,  but  his 
preaching  is,  first,  not  in  exact  accordance  with  the  word  of 
the  Lord,  and  then,  not  in  accordance  with  his  own  con- 
duct. The  Lord  had  said,  "  Hast  thou  any  here  ?  Bring 
them  out."  Lot  only  says,  "  Get  you  out."  ^^  It  is  all  the 
difference  between  "Come,"  and  "Gro:"  and  alike  as 
these  may  seem,  the  difference  is  by  no  means  trifling. 
Again,  his  preaching  is  not  in  accordance  with  his  walk. 
Lot  preaches,  "  Get  you  out  of  this  place,  for  the  Lord  will 
destroy  it ;"  but  he  himself  "  lingers."  ^^  Here  we  see  his 
reason  for  altering  the  Lord's  words.  He  could  not  "  bring  " 
others  out  if  he  tarried  there :  he  must  say,  "  Get  you  out." 
How  many  righteous  Lots  in  Sodom  are  yet  attempting  thus 
to  bear  the  Lord's  message.  Even  while  they  say.  This  world 
is  condemned,  they  linger  in  it,  and  are  at  last  only  sepa- 
rated from  it  by  force,  against  their  own  will.  Yet  they 
hope  such  preaching  will  move  others.  But  the  truth  from 
such  lips  is  paralysed.  Its  preachers  are  its  greatest  hin- 
drance :  they  may  like  Lot  be  "  saved  by  fire,"  but  "  their 
works  shall  be  burnt  up,  and  they  shall  suffer  loss."  ^^ 

Very  different  too  are  the  words  addressed  to  Abraham 
out  of  Sodom,  and  to  Lot  yet  lingering  there.  To  both 
the  Lord  declares  that  city's  fate,  but  how  unlike  to  each 
the  terms  of  the  communication.  To  the  one  He  speaks  as 
to  a  friend,  saying,  "  Shall  I  hide  from  Abraham  the  thing 
that  I  will  do  ?  "  To  Lot  He  says,  "  We  will  destroy  this 
place  :  escape  for  thy  life,  lest  thou  also  be  consumed."  ^^ 
Such  as  walk  with  God  can  in  quiet  learn  of  Him.     Such 

i«  Chap.  xix.  12,  14.  xv.  6,  and  1  Cor.  ix.  27. 

»^  Chap.  xix.  14,  16.  '^  Cf.    chap,    xviii.    17-21,    and 

'8  1  Cor.  iii.  15.     Compare  John      xix.  13-17." 


i.MjT  IV.  Abraham^  or  the  >S;piV'//  of  Faith.  237 

as  walk  with  the  world  must,  even  as  the  world,  be  alarmed 
to  "  flee  for  their  life,  lest  they  be  consumed."  A  carnal 
Christian  cannot  bear  spiritual  words.  Paul,  though  he 
might  speak  wisdom  among  them  that  were  perfect,  could 
not  speak  to  the  Corinthians  as  unto  spiritual.^^  Even  the 
Holy  Ghost,  whose  office  it  is  "  to  take  of  the  things  of 
Christ "  to  shew  them  to  faithful  souls,  to  the  world  speaks 
only  "of  sin,  and  righteousness, and  judgment."  ^i  Worldly 
Christians  therefore,  though  they  talk  for  ever  of  assurance 
and  election,  so  long  as  they  are  in  the  world  will  hear 
God's  voice  warning  and  alarming  them.  Out  of  Sodom 
they  shall  hear  of  peace ;  in  it,  the  word,  and  it  is  in  love, 
must  be  a  warning,  lest  they  also  be  consumed. 

Even  more  unlike  are  the  prayers  of  these  men. 
Abraham,  with  confessions  that  he  is  "  but  dust  and  ashes," 
waiting  on  God  in  Christ-like  intercession,  yields  his  will 
to  God's  will.  Lot,  full  of  self,  styling  himself  God's 
"  servant,"  prays  only  for  self,  in  a  prayer  which  through- 
out is  a  struggle  to  obtain  his  own  will.^^  The  Lord  had 
said,  "  Stay  not  in  all  the  plain  : "  and  Lot  answered,  "  Oh ! 
not  so,  my  Lord ; "  that  is,  not  thy  will  but  mine  be  done  : 
(is  there  not  too  much  of  such  prayer  ?)  to  justify  which  he 
speaks  of  grace ;  "  Not  so,  my  Lord,  for  thy  servant  hath 
found  grace  in  thy  sight."  This  is  ever  so :  Christians  in 
the  world  plead  grace  as  a  reason  for  self-indulgence  and 
for  obtaining  their  own  will.  Then  again  what  confusion 
is  in  the  prayer.  He  speaks  of  the  "mercy  shewn  in 
saving  his  life,"  and  yet  of  "some  evil  (he  knows  not  what) 
taking  him  ;"  not  saying,  "I  will  not,"  but  "I  cannot :" — 
"  I  cannot  escape  to  the  mountain,  lest  I  die."     Thus  he 

2«  1  Cor.  ii.  6,  and  iii.  1.   Compare  "   Qf    ^.^ap.   xviii.    23-33,    and 

Heb.  V.  11-14.  xix.  18,  19. 

2'  Compare  John  xvi.  8,  and  13, 14. 


238  Abraham,  or  the  SpiHt  of  Faith.  pakt  iv. 

pleads  for  his  own  way  to  the  end,  his  last  request  being 
for  Zoar,  a  little  matter, — "  Is  it  not  a  little  one  ?  " — the 
gracious  answer  to  which  is  one  of  the  unnumbered  proofs, 
that  as  the  heavens  are  high  above  the  earth,  so  great  is 
the  Lord's  mercy  to  all  them  that  fear  Him. 

But  one  fact  more  is  known  of  Lot.  Sodom  is  judged: 
the  condemnation  of  this  world  is  clearly  seen.  Then 
Abraham  gets  up  early  to  the  place  where  he  stood  before 
the  Lord,  as  though  yet  waiting  on  Him.  Lot,  unsatisfied 
with  his  self-chosen  refuge,  gets  up  to  the  mountain, 
without  a  command,  only  to  fall  there  grievously. '^^  Wine 
first,  and  then  his  daughters,  cast  him  down.  So  when  out- 
ward men,  through  mere  alarm  of  judgment,  attempt  with- 
out command  to  walk  where  faith  walks,  their  very  gifts  will 
cause  their  fall.  The  higher  the  ground,  the  harder  for 
them  to  occupy  it.  There  the  cup  of  blessing,  misused  by 
Lot's  daughters,  that  is,  by  the  evil  working  of  those  prin- 
ciples which  have  been  produced  and  are  most  cherished  by 
outward  men,  will  give  occasion  for  those  very  principles 
first  to  corrupt,  and  then  to  be  themselves  corrupted  by, 
those  who  cherished  them.  Thus  will  rigfhteous  Lots 
unintentionally  produce  out  of  their  own  self-defiled 
principles  a  seed  to  their  own  shame  and  the  grief  of  God's 
elect ;  a  seed  which  Israel  may  be  forbidden  to  dispossess,^* 
but  which  cannot  come  into  the  congregation  of  the  Lord,^^ 
to  the  end  dwelling  nigh  to  the  wilderness,  short  of  the 
land  beyond  Jordan. 

Such  is  the  end  of  Lot.  Henceforth  he  is  no  longer  a 
snare  to  the  man  of  faith.    Within,  when  once  the  outward 

^^  Compare  the  Lord's  command  tuously,  without  a  divin*  command. 

to  Israel,  to  go  up  into  the   land,  — Dent.  i.  26-44. 
whichtheydisobeyed,  with  the  result  '^*  Deut.  ii.  9-12,  and  19-21. 

of  the  self-will  of  the  same  men,  who  "  Deut.  xxiii.  3,  4. 

afterwards  chose  to  go  up  presump- 


TART  IV.  Abraham,  or  the  Spirif  of  Faith.  239 

mind  has  shewn  its  full  unlikeness  to  that  spirit  of  faith, 
with  which  for  a  while  it  seemed  so  closely  linked,  it  ceases 
to  be  a  hindrance  :  it  may  live,  but  henceforth  it  does  not 
trouble  faith.  So  without,  the  fall  of  outward  men  may 
grieve,  but  it  will  not  stumble  the  men  of  faith.  It  may 
even  help  them,  as  the  removal  of  dead  wood  serves  the 
vine  no  less  than  the  purging  and  pruning  of  the  fruitful 
branch.  "  All  things  are  yours."  "  In  all  these  things  we 
are  more  than  conquerors  through  Him  that  loved  us." 


§  VIII. — Abraham  in  the  Philistines'  Land. 

(Chapter  xx.) 

One  trial  more  remains  for  faith  before  Isaac,  the  spirit  of 
sonship,  is  manifested.  Terah  and  Egypt  have  long  since 
been  left ;  Sodom  is  judged;  Lot  too  is  gone,  no  more  to 
trouble  us.  In  other  words,  the  old  man,  and  sense,  and 
self-love,  and  the  outward  man,  have  all  been  given  up  or 
overcome.  At  this  point  another  trial  meets  us.  Abra- 
ham, saved  from  Egypt,  and  Sodom,  and  Lot,  comes  into 
the  Philistines'  land ;  and  there,  through  fear  lest  he  should 
be  killed  for  his  wife's  sake,  is  tempted  to  deny  his  true 
relation  to  her.  "  Abraham  said  of  Sarah,  She  is  my  sister: 
and  Abimelech,  king  of  Grerar,  sent  and  took  her."  But 
Grod  interferes,  making  known  to  the  Philistine,  that, 
because  she  belongs  to  another,  he  may  not  touch  her. 
Sarah,  therefore,  is  restored  untouched  to  Abraham,  who 
with  her  receives  considerable  presents  from  Abimelech.^ 

Thrice  does  the  elect  fail  thus.     In  Egypt  Abraham  has 
already  once  given  up  his  wife.     Now  with  the  Philistines 

'  Chap.  XX.  1-16. 


240  Abraham,  or  the  Spirit  of  Faith,  part  iv. 

he  repeats  the  same  act.  Isaac,  too,  at  a  later  date  fails  in 
like  manner.'  There  must  be,  therefore,  some  peculiar 
tendency  in  the  elect  to  that  form  of  failure  or  error,  which 
for  our  instruction  is  recorded  here.  What  is  it  ?  Can  we 
be  guilty  of  it  ?  Or  may  we  say  that  Abraham's  sons  do 
not  fail  here  as  their  father  did  ? 

Throughout  this  book  every  man  or  woman,  sprung  from 
Adam,  figures  (if  we  take  the  inward  application)  some 
mind  or  affection  which  by  nature  or  grace  springs  out  of 
luiman  nature.  Abraham  is  the  spirit  of  faith.  Sarah, 
speaking  broadly,  is  the  principle  of  the  New  Covenant. 
What  is  Abimelech  ?  He  was  a  Philistine.  On  turning  to 
the  chapter^  which  gives  us  the  development  of  the  seeds 
which  multiplied  on  resurrection-ground,  we  read  that  the 
Philistines  were  the  children  of  Mizraim  or  Egypt.  Egypt 
is  sense ;  ^  outwardly,  those  who  live  the  life  of  sense,  that 
is,  in  seen  things.  The  Philistine  is  only  the  same  spirit, 
in  rather  a  different  aspect,  and  at  a  further  stage.  Thus, 
if  Egypt  figures  worldly  wisdom,  that  knowledge  through 
the  senses  which  cannot  really  know  God,  the  Philistine 
represents  the  further  attainments  of  the  same,  when  it  is 
seen  attempting  to  enter  into  heavenly  things.  For  the 
Philistine  stretches  out  toward  the  land  of  Canaan;^  but 
he  would  enter  that  land  without  circumcision,^  without 

2  Chap.  xxvi.  6-11.  David  also  ^  The  Philistines  are  continually 
"  changed  his  behaviour  before  Abi-  mentioned  as  "  uncircumcised."  — 
melech." — See  Psalm  xxxiv.  title;  See  1  Sam.  xvii.  26,  36;  xxxi.  4; 
and  1  Sam.  xxi.  13.  2  Sam.  i.  20,  &c.     Those  who  can 

3  Chap.  X.  13,  14.  trace  the  mystic  significance  of  num- 

*  See  on  chap.  xii.  bers  will   observe  that  there   were 

*  A  glance  at  any  map,  shewing  "  five  lords  of  the  Philistines." — 
the  relative  position  of  the  Philis-  Joshua  xiii.  3;  Judges  iii.  3;  1  Sam. 
tines,  and  Egypt,  and  Canaan,  will  vi.  4,  16,  18.  Five  always  refers  to 
make  this  clearer  to  those  who  are  something  connected  with  the  senses, 
not  fiimiliar  with  the  localities  of  the  — See  note  above,  p.  193. 
countries  named  here. 


PART  IV.  Abraham,  or  the  Spirit  of  Faith.  241 

passing  the  wilderness,  and  without  crossing  Jordan  or  the 
Ked  Sea.  Such  is  the  Philistine,  knowledge  derived  from 
sense,  which  seeks  to  enter  into  heavenly  things  without 
death  and  resurrection.  It  is  a  race  famed  for  giants,^  but 
with  all  their  might  they  cannot  possess  the  promised  land. 
Knowledge  derived  from  sense  is  not  elect:  it  cannot  inherit, 
though  it  may  seek  to  intrude  into,  heavenly  things.^ 

What  is  figured  here  then  is  this.  The  spirit  of  faith, 
delivered  from  outward  hindrances,  discovers  that  even 
the  knowledge  which  aims  at  heavenly  things  may  be  a 
snare  to  it.  An  attempt  is  made  by  knowledge  to  take 
the  things  of  faith,  and  hereby  faith's  best  things  are 
seriously  imperilled.  For  knowledge  may  not  take  the 
things  of  faith.  Nevertheless,  when  faith  fails  to  hold  its 
proper  truth,  knowledge  attempts  to  lay  hold  on  that 
which  as  exclusively  belongs  to  faith  as  Sarah  did  to  Abra- 
ham. But  this  is  not  allowed,  and  cannot  be.  The  New 
Covenant  or  spiritual  truth  belongs  only  to  the  spirit  of 
faith.  On  the  other  hand,  if  faith  owns  this  relationship, 
then  knowledge  may  strengthen  faith,  and  give  it  many 
gifts,  which  may  serve  for  the  veiling  or  adorning  of  the 
truth.  For  even  as  Abimelech  gave  gifts  to  Abraham, 
after  that  he  confessed  the  true  relationship  in  whicli 
he  stood  to  Sarah,  so  may  knowledge  enrich  faith  witli 
many  useful  things,  if  only  the  true  relationship  between 

'  1  Sam.  xrii.  4-7;  2  Sam.  xxi.  col.    liis    chief-captain;'    see  cha|>. 

15,  16,  18,  20.  xxvi.  26;)  qui  tres,  ut  ego  arbitror 

*  Origen  gives  the  same  interpre-  imagijiem  totius  pliilosophiae  tenent, 

tation,  taking  the  Philistine  torepre-  qnge  in  tres  partes  dividitur,  logicam, 

sent  irorldli/ knowledge  ov philosophy :  physicam.   ethicam,  id  est,  rationa- 

— "Sed  et  hoc  non  puto  otiose  Spi-  lem,  natnralem.  moralem.    Kationa- 

ritui   Sancto.  qMi  hsec  scribit,  curse  lis  est  ilia  quae Deum  patrem  omniuni 

fuerit  comprehendere,  quod  duo  alii  confitetur,  ut  est  Abimelech,'"  &c. — 

ci\m  Abimelech  venerint;  (alluding  Horn.  xiv.  m  Gc7i.  xx\i. 
to  'Ahuzzath,  liis  friend,   and  Phi- 


242  Abraham,  or  the  Spirit  of  Faith.  part  iv. 

faith  and  the  covenant  of  grace  is  not  denied.  It  is  not 
lawful  by  knowledge  to  take  hold  of  the  things  of  faith,  but 
some  of  the  things  of  knowledge  may  be  received  by  faith, 
and  of  these  a  covering  may  be  made  for  the  protection  of 
the  things  of  faith.  Faith,  holding  the  truth,  can  possess 
the  things  which  knowledge  gives,  but  mere  knowledge 
cannot  enter  into  spiritual  truth. 

For  example,  take  the  truth  of  the  cross.  Mere  earthly 
knowledge  never  embraces  it.  But  faith,  firmly  holding 
this  truth,  may  be  confirmed  and  enriched  by  many  con- 
siderations, which  properly  belong  to  the  province  of  mere 
worldly  knowledge,  that  is,  the  Philistine.  For  even  nature 
says,  that  the  ground  must  be  pierced  by  spade  and  plough 
before  it  will  yield  its  best  fruits, — that  thorns  may  grow 
without  a  chastened  earth,  but  that  corn-fields  only  smile 
after  the  ploughers  have  ploughed  upon  its  back  and  made 
long  furrows.  Every  creature  slain  to  support  our  life,  the 
threshing  needed  to  separate  the  wheat  from  the  chaff 
which  covers  it,  the  crushing  of  the  grape  to  produce  the 
precious  wine, — these  "voices  in  the  world  "^  all  preach  the 
cross,  and  that  life  and  joy  are  through  death  and  sorrow 
everywhere.  Thus  can  faith  in  us  receive  from  knowledge 
many  things  which  serve  to  enrich  and  strengthen  it,  while 
knowledge  on  its  part  cannot  possess  spiritual  truth.  On 
the  other  hand,  faith  freed  from  outward  things  now  finds 
that  even  knowledge  may  be  a  snare  to  it ;  for  knowledge 
attempts  to  take  the  things  of  faith,  and  faith  failing  to 
hold  them  firmly  thereby  imperils  the  promised  seed.  Had 
the  Lord  not  interposed,  it  might  have  been  doubtful 
whether  Isaac  were  Abraham's  seed  or  Abimelech's.  But 
Grod  interferes  :  the  things  of  faith  are  preserved  inviolate. 
Faith  may  fail :  Grod  never  fails. 

»  1  Cor.  xiv.  10. 


PART  IV.  Abraham,  or  the  Spirit  of  Faith,  243 

Outwardly  too  the  scene  liere  is  fulfilled,  when,  through 
the  failure  of  believers  to  avow  their  special  privileges,  men 
of  mere  worldly  knowledge  are  deceived  so  as  to  think  that 
as  worldlings  they  can  possess  the  things  of  faith.  That 
believers  fail  thus  is  a  fact,  shameful  and  humbling,  but 
as  certainly  a  fact  as  that  Abraliam  denied  Sarah  in  the 
Philistines'  land.  In  this  outward  view,  the  Philistine 
represents  those  in  whom  the  spirit  of  worldly  knowledge 
is  the  ruling  life,  who,  like  the  Philistine,  stretch  out  to 
enter  holy  things  without  spiritual  circumcision,  without 
deatli  and  resurrection.^^  In  the  presence  of  such,  through 
fear  of  man,  the  believer  is  often  tempted  practically  to 
deny  Sarah,  by  giving  worldlings  reason  to  think  that  as 
the  world,  that  is,  by  mere  knowledge,  without  faith,  t]ie 
New  Covenant  can  properly  belong  to  them.  The  result  is 
that  worldlings,  knowing  no  better,  think  that  the  New 
Covenant  is  something  which  they  may  know  carnally,  and 
accordingly  they  so  attempt  to  know  it.  For  this  the  elect 
are  to  blame.  Words  are  used,  which,  though  true  in  a 
sense,  are  not  true  in  the  sense  in  which  they  are  taken  by 
worldly  men,  and  by  these  the  world  is  deceived.  Had 
Abraham  avowed  Sarah's  relation  to  him,  that  she  was 
his  wife,  Abimelech  would  in  all  probability  not  hav** 
attempted  to  meddle  with  her.  And  if  believers  would  but 
say  that  certain  truths  belong  to  certain  men,  the  world 
would  not  so  often  attempt  to  grasp  what  is  not  theirs. 
But  this  is  shrunk  from.    And  from  fear  of  giving  offence, 

^°  Of  this   outward   riew  Origen  — Horn.  vi.  in  Gen.  xx.     Augustine 

says, — "  Videtur  mihi  quod  hie  Abi-  traces  a  yet  more  general  applica- 

meleoh  forraam  teneat  studiosonira  tion,  seeing  in  Abimelech  the  nilers 

et  sapientium    sseculi,  qui   philoso-  of  tliis  world,  who  seek  to  take  the 

phi*  operam  dantes,  licet  non  inte-  Church,  not  knowing  its  true  rela- 

grnm  et  perfectam  pietatis  regulam  tioiiships,  but  are  not  permitted  to 

attigerint,    tamen     senserint    Deuia  violate  it. — Co7itra  Fauiiiu/n,l.7iSAi, 

pfttrejii  et  regem  esse  omnium,"  &c.  c.  38. 

B  2 


244  Abraham,  or  the  Spirit  of  Faith,  part  it. 

by  suggesting  that  there  is  anything  which  worldly  men 
cannot  comprehend,  they  are  by  the  Church's  culpable 
equivocation  brought  into  real  danger.  Not  knowing  that 
Sarah  belongs  to  men  of  faith,  they  attempt  to  lay  hold 
of  her  by  knowledge,  that  is,  as  Philistines.  The  soul 
which  believes  is  not  a  Philistine.  Such  a  one  may  freely 
take  Sarah,  for  such  a  one  is  an  Abraham,  though  perhaps 
only  just  commencing  his  path  from  Ur  of  the  Chaldees. 
But  for  others  without  faith  this  is  not  allowed.  Sarah 
cannot  be  wife  or  mother  of  Philistines. 

This  is  important  truth.  In  our  poor  pride  we  cannot 
believe  that  anything  can  be  too  high  or  pure  for  us,  or 
that  through  our  earthliness  heavenly  things  may  be  a 
curse,  or  that  as  the  air  of  heaven  is  death  to  the  fish  of 
the  sea  raised  into  it,  so  the  things  of  the  Spirit 
of  Grod  may  only  destroy  and  ruin  us.  And  yet  when  we 
think  of  the  way  in  which  He  who  is  Love  has  given,  and 
still  gives,  the  light  of  truth  to  a  world  which  lies  in  dark- 
ness,— how  He  gave  it  by  degrees,  under  thick  veils  and 
shadows,  for  the  space  of  many  hundred  years ;  not  surely 
because  He  grudged  the  light,  but  because  mankind  could 
only  bear  little ; — when  we  think  how,  even  when  the 
Light  Himself  appeared,  after  so  many  thousand  years  of 
thick  darkness.  He  yet  came  under  a  veil  of  flesh  and 
blood,  allowing  only  a  few  who  loved  Him,  and  just  in 
proportion  as  they  loved  Him,  to  see  His  true  brightness, 
when  His  raiment  did  shine  as  the  sun,  and  He  was  trans- 
figured before  them  ; — when  we  think  of  the  heathen 
world,  why.  with  a  God  of  love,  they  are  so  left ;  and  of 
the  many  Christians,  who  are  Grod's  beloved  children, 
whom  yet  He  leaves  in  dimness  all  their  days,  seeming- 
even  at  times  providentially  to  keep  them  from  more  light, 
though  light  is  all  around ; — when  we  remember  that  He 


PART  IV.  Abraham,  or  the  Spirit  of  Faith.  2\5 

who  acts  thus  is  the  only  wise  and  loving  God,  we  may  be 
sure  that  the  light  of  truth  is  awful  as  well  as  blessed,  and 
that  there  are  good  reasons  for  giving  it  little  and  little, 
and  for  leaving  man  for  a  season  "  in  the  lowest  parts  of 
the  earth." 

The  truth  is,  things  in  earth  or  heaven  are  good  or 
otherwise  to  us,  not  according  to  their  own  intrinsic  good- 
ness, but  according  to  our  fitness  to  deal  with  them.  Being 
what  we  are,  God's  best  things  would  consume  us.  There- 
fore in  love  (for  indeed  God's  judgments  are  love)  is 
fallen  man  shut  out  from  open  vision  of  heavenly  things. 
Therefore  is  the  Incarnation  the  way  the  Lord  has  met  us, 
a  veil  covered  with  cherubic  forms,  hiding  yet  revealing 
heavenly  things.  Therefore  are  carnal  men  kept  back 
from  spiritual  things,  because  carnally  received  they  would 
increase  their  condemnation.  And  great  as  are  the  sins 
and  judgment  of  the  world,  far  greater  would  they  be,  did 
not  God  sometimes  interfere  to  check  them  in  theii 
advance  on  holy  things.  Carnal  knowledge  of  grace 
would  not  improve  them.  In  mercy  therefore  are  they 
withheld  from  it.  But  men  of  faith  have  failed  to  declare 
this  as  they  should,  so  that  worldly  men  like  Abimelech 
can  reprove  the  Abrahams.  And  however  believers  may 
justify  to  themselves  the  equivocations,  by  which  the  world 
are  deceived  to  think  that  as  the  world  they  may  have 
part  or  lot  in  the  New  Covenant,  neither  God  nor  man 
will  hold  them  guiltless.  The  Lord  may  indeed  forgive 
the  sin,  but  Abraham  must  confess  it,  so  that  henceforth, 
if  he  cannot  help,  at  least  he  may  not  by  his  blessings  be 
a  snare  to,  others. 

This  lesson  learnt,  the  believer  is  not  far  from  tlie 
attainment  of  that  fruitfulness  which  he  has  so  long 
waited  for.     Being  so  far  purged,  he  is  fit  to  bear  good 


246  Abraham,  or  the  SjDirit  of  Faith.  part  iv. 

fruit ;  and  the  fruit  is  borne,  not  to  his  own  joy  only,  but 
like  Isaac  to  the  joy  of  many  others.  For  when  Isaac 
comes,  a  covenant  is  made  with  Philistines  J  ^  If  they 
cannot  be  Sarah's  sons,  they  shall  in  their  place  at  least 
receive  some  blessing  through  Abraham.  We  shall  see 
this  when  we  come  to  Isaac's  life.  Would  to  Grod  that  all 
through  grace  had  reached  it.  Then  the  Lord  shall  hear 
the  heavens,  and  the  heavens  hear  the  earth,  and  the 
earth  shall  hear  the  corn  and  wine  and  oil,  and  they  shall 
hear  Jezreel.  For  He  will  sow  her  unto  Himself  in  the 
earth,  and  will  say  to  them  that  were  not  His  people.  Ye 
are  my  people,  and  they  shall  say.  The  Lord  is  our  Grod. 

"  Chap.  xxi.  27-34. 


PAET  y. 


ISAAC,  OK  THE  SPIRIT  OF  SONSHIP. 

(CHAPTEES  XXI. — XXVI.) 

Now  we,  as  Isaac  was,  are  the  children  of  promise."— Gal.  iv.  28. 

We  have  received  the  spirit  of  adoption,  whereby  we  cry,  Abba,  Father."— Ron.  riii.  li 


ISAAC,  OR  THE  SPIRIT  OF   SONSHIP. 

(chapters    XXI. XXVI.) 


At  this  stage,  when  Adam,  and  Cain  and  Abel,  and  Noah, 
and  Abraham  and  Lot,  have  already  shewn  themselves ; 
when  in  the  inward  life  we  have  known  the  old  man,  and 
the  strivings  of  flesh  and  spirit,  and  regeneration ;  and 
the  spirit  of  faith  has  been  freed  from  much  that  impeded 
it  in  the  earlier  stages  of  its  pilgrimage  ; — at  this  stage 
appears  another  form  of  life,  rightly  called  Isaac  or 
laughter,^  because  it  brings  great  joy  with  it,  the  spirit  of 
sonship,  the  fruit  of  Abraham  or  faith,  another  develop- 
ment of  the  elect  spirit,  another  shade  of  the  light  of  life 
in  man.  For  not  only  do  many  forms  of  life  grow  out  of 
the  old  man,  before  the  true  spirit  of  sonship  or  adoption 
is  born  in  us  ;  but  even  the  elect  spirit,  which  in  due  time 
is  to  produce  this,  (though  from  the  first  it  contains  it 
as  the  root  holds  the  flower,  and  as  Levi  was  in  the  loins 
of  Abraham  when  MeJchisedek  met  him,)  does  not  bring 
it  forth  until  other  forms  of  life  have  first  been  produced 
and  manifested.  The  stem  must  bud  and  grow  before  the 
fruit  comes  forth.  So  Adam,  and  Abel,  and  Noah,  and 
Abraham,  that  is,  the  old  man,  and  flesh  and  spirit,  and 
regeneration,  and  the  life  of  faith,  must  precede  in  our 

>  Heb.  pr\T,  from  pnV,  to  laugh. 


250  Isaac,  or  the  Spirit  oj  iSonship.  part  v. 

souls  (as  the  root  and  stalk  precede  the  fruit)  tliat  spirit 
of  sonship  -which  Isaac  represents,  as  Isaac  or  sonship 
must  again  precede  that  evangelic  service  which  Jacob 
typifies.  Abraham,  Isaac,  and  Jacob  are  types  of  the 
divine  life  in  man,  manifesting  itself  in  the  spirit,  in  the 
understanding,  and  in  the  body  respectively ; — for  this  is 
only  another  way  of  saying  that  they  are  the  spirit  of 
faith,  of  sonship,  and  of  service  :  for  sonship  is  the  bring- 
ing of  the  divine  life  into  our  understanding,  and  service 
is  bringing  it  into  our  outward  and  bodily  acts  ; — and 
this  cannot  be  done  at  once,  but  by  degrees  and  succes- 
sively. Sonship  is  come,  when  the  things  which  are  in 
the  spirit  are  in  the  understanding  also.  Service  is  come, 
when  the  things  which  have  been  in  the  understanding 
are  seen  in  the  body  and  wrought  outwardly.  The  sub- 
ject, like  all  which  is  of  God,  is  infinite.  We  only  make 
it  definite  by  not  touching  the  infinite.^ 

Each  of  these  then  is  the  same  elect  spirit,  only  seen  at 
different  stages  of  its  development,  and  taking  at  each 
stage  a  different  form,  by  which  the  same  One  Spirit  may 
shew  itself  in  its  sevenfold  variety.  The  Holy  Ghost  in 
all  supplies  the  common  light-power;  but  the  creature 
gives  to  the  colourless  light  a  medium  by  which  it  may 
variously  reflect  itself.  For  as  the  same  one  light  of  the  sun 

2  It   may  interest  some  to  mark  ters  xxii.  xxiv.  &c.,  are  examples  of 

how  Abraham,  Isaac,  and  Jacob,  as  this.    Blind  leaders  of  the  blind  may 

they  figure  the  divine  life  in  man,  urge  this  exposition  as  opposed  to 

also  figure  something  of  the  life  of  that  which  I  have  given  here.     But 

God  Himself.     That  they  have  been  the  one  is  the  very  reason  and  ground 

80  regarded  by  some  is  well  known.  of  the  other.     Our  life  as  saints  is 

The  Fathers  hesitate  not  to  say,  that  but  the  result  of  our  being  made  par- 

in  Abraham,  Isaac,  and  Jacob,  they  takers  of  the  divine  nature.     If  He 

see  types  of  the  ways  and  works  of  lives  and  walks  in  us,  our  ways  must 

the  Father,   the  Son,   and  the  Holy  resemble  His  ways,  and  hence  the 

Ghost.     The  quotations  given  below,  life  of  the  elect  will  be  a  reflection 

on  the  dispensational  view  of  chap-  of  His  life. 


PART  V.  Isaac,  or  the  Spirit  of  Sonship  251 

appears  to  us  different,  tliroiigh  the  reflecting  medium  of 
the  atmosphere  of  the  pLanet  which  intercepts  it,  by  which, 
according  to  the  peculiar  fitness  of  each  for  reflection,  one 
star  differeth  from  another  star  in  glory ;  so  in  us  the  one 
same  Spirit  of  God  shews  variously  through  the  different 
mental  atmospheres  whicli  are  furnished  by  the  successive 
stages  of  man's  development.  Fair  indeed  is  the  form  of 
life  now  reached  in  Isaac,  in  whom  to  faith  is  added 
knowledge, — for  the  spirit  of  sonship  is  a  spirit  of  under- 
standing also, — an  Isaac  indeed,  that  is,  joy,  to  all  who 
possess  it,  and  bringing  gladness  not  to  Abraham's  house 
alone,  but  to  many  afar  ofi". 

Let  us  note  some  of  the  features  of  this  much  longed- 
for  child,  the  circumstances  of  his  birth,  and  the  treatment 
which  he  at  once  meets  with. 


§  I. — The  Birth  of  Isaac,  ai^d  its  Eesults. 

(Chapter  xxi.) 

Three  facts  are  recorded : — Isaac  is  born  contrary  to 
nature  ;  then,  while  yet  he  is  a  babe,  his  blood  is  shed  in 
circumcision ;  then  at  his  weaning  he  is  mocked  by  Hagar's 
son.     Such  is  and  must  be  every  Isaac's  history. 

First,  he  is  born  out  of  the  common  course  of  nature, 
when  Abraham  and  Sarah  are  both  "as  good  as  dead;" 
for  Abraham  was  now  "  a  hundred  years  old,"  and  Sarah 
was  "  barren "  and  "past  age."^  Then  the  Lord  visited 
Sarah  as  He  had  said,  and  the  Lord  did  unto  Sarah  as 
He  had  spoken.  So  comes  this  form  of  life  in  us,  through 
despair  of  self,  "  not  of  blood,  nor  of  the  will  of  the  flesh, 
nor  of  the  will  of  man,  but  of  Grod."  ^     It  springs  indeed 

>  Chap.  xxi.  5,  7,  and  Ileb.  xi.  11,  12.  ^  j^^i^^^  i  13^ 


252  Isaac,  or  the  Spirit  of  Sonship.  vxm  v. 

from  faith,  but  not  till  faith  itself  by  long  fruitlessness 
has  learnt  its  own  nothingness,  that  it  is  but  the  channel, 
not  the  spring.  While  therefore  the  strength  of  the  flesh 
remains,  though  other  fruit  is  borne,  Isaac  is  not  given  us. 
But  Abraham's  fleshly  strength  is  now  all  gone :  self- 
will  is  no  longer  looked  to  as  the  means  of  bearing  fruit ; 
the  true  relationship  to  Sarah  is  confessed  :  then  out  of 
that  long-barren  womb  comes  the  promised  seed.  Isaac  is 
conceived.  A  new  life  grows  within,  soon  to  shew  itself 
to  the  joy  of  faith  and  of  the  inward  spiritual  will. 

Then,  whilst  yet  a  babe,  Isaac's  blood  is  shed  in  circum- 
cision. "  Abraham  circumcised  Isaac,  being  eight  days 
old,  as  Grod  had  commanded  hira."^  Abraham  was  ninety 
years  old  and  nine,  when  he  received  this  seal  :'*  for  the 
spirit  of  faith,  when  it  first  starts,  and  even  when  it  has 
crossed  Jordan,  may  be  without  self-judgment, unchastened, 
unmortified.  How  many,  in  whom  faith  lives,  are  yet 
unjudged,  and  have  not  reached  to  "  the  putting  away  of 
the  filth  of  the  flesh  "  by  inward  circumcision.  But  with 
the  spirit  of  sonship  or  adoption  this  cannot  be ;  from  the 
very  first  this  pin-e  life  is  truly  circumcised  ;  and  that 
uncleanness,  which  faith  may  carry  with  it  many  days,  is 
cut  off  at  once  from  the  new  form  of  life  which  now  is 
given  to  us. 

Other  trials  follow,  first  "  weaning,"  then  "  mocking." 
While  he  is  a  babe,  Sarah  herself  "  gives  her  son  suck." 
Pure  milk  at  first  is  Isaac's  food.  But  "  the  child  grew 
and  was  weaned,  and  Abraham  made  a  great  feast  the 
same  day  that  Isaac  was  weaned."  Then  "  the  son  of  the 
bond-maid  mocks  "  the  heir.  "  He  that  was  born  after 
the  flesh  persecuted  him  that  was  born  after  the  spirit."'' 

^  Chap.  xxi.  4.  ■•  Chap.  xvii.  24. 

5  Chap.  xxi.  7-9,  and  Gal.  iv.  29. 


PART  V.  Isaac,  or  the  Spirit  of  Sonahip.  253 

So  is  it  now.  While  this  new  life  is  young,  it  needs  milk. 
At  such  a  stage  the  carnal  seed  of  faith  does  not  trouble 
it.  But  it  grows  and  is  weaned.  Tlien  a  feast  indeed  is 
spread,  and  then  the  bond-maid's  son  at  once  rises  up  in 
mockery.  If  we  have  reached  to  sonship,  and  are  in 
spirit  "weaned  children,"  and  the  milk  of  our  mother 
can  be  exchanged  for  strong  meat,  then  will  faith  per- 
ceive how  the  fruits  of  Hagar  rise  against  the  purer  fruit 
which  Sarah  now  has  brought  forth.^  Then  begin  fresh 
trials  to  faith ;  for  faith  now  sees  that  its  own  first  fruits 
are  opposed  to  the  purer  spiritual  life.  How  many  men 
of  faith  have  not  yet  a  glimpse  of  this.  We  go  far  before 
we  know  that  the  life  which  faith  first  produces  in  us,  a 
seed  loved  by  us,  the  fruit  of  oiu:  own  efforts,  and  to  get 
which  even  Sarah  has  stirred  us  up,  is  at  heart  a  mocker 
and  a  persecutor.  While  it  is  alone,  the  real  mind  of  this 
son  of  the  bond-maid  is  undetected,  save  by  the  eye  of 
God.  But  when  the  true  fruit  of  grace  is  come,  faith 
itself  perceives  the  mockings  of  Hagar's  sou.  Thus  is 
sonship  o]jposed  from  the  first,  not  least  by  that  which 
Abraham  himself,  that  is  the  spirit  of  faith,  has  brought 
forth  and  nourished  up  ;  by  a  mind  in  us,  which  though  of 
faith  is  carnal,  the  fruit  of  union  with  Hagar  or  law,  and 
rather  natural  than  spiritual.  But  Isaac  though  mocked, 
is  the  heir  ;  and  his  coming  casts  out  that  which  had 
hitherto  occupied  the  house  of  faith. 

Let  us  mark  the  results  of  the  coming  in  of  this  new 
life,  both  in  and  out  of  Abraham's  house. 

^  "  Merito  quseritur,  cur  Abraham  magnum  gaudium  spiritalis  setatis, 

nee  die  quo  natus  est  ei  filius,   nee  quaiido    fuerit  factus    homo   novus 

die  quo  circumcisus  est.  sed  die  quo  spiritalis,  id  est  non  talis  qualilnis 

ablacbitus  est,  epulumfecerit.   Quod  dicit  Apostolus,  'Lac  vobis  potum 

nisi  ad  aliquem  spiritalem  signifii-a-  dedi,'"  &e.  —  Aiigusiin.    QiKfst.   in 

tionem  referatur,  nulla  soiutio  quae-  Gen.  1.  i.  n,  50.     Origen  notices  the 

stiouis  est,  tunc  scilicet  esse  debere  same  thing. — Ho7}i,  vii.  in  Gen. 


254  Isaac,  or  the  Spirit  of  Sonship,  part  v. 

Within  the  house  of  faith,  Isaac's  birtli  soon  leads  to  the 
final  dismissal  of  Hagar,  with  whom  her  son  is  sent  away. 
While  the  new  life  is  yet  a  sucking  babe,  Ishmael  remains; 
but  when  he  beg-ins  to  mock,  because  "  a  great  feast "  is 
made  for  the  child,  who  now  can  bear  strong  meat,  then 
Sarah  says,  "  Cast  out  this  bond-maid  and  her  son,  for  the 
son  of  this  bond-woman  shall  not  be  heir  with  my  son, 
even  with  Isaac." "^  Sarah  yet  speaks  so,  when  her  son  is 
weaned.  While  she  is  barren,  while  the  promise  tarries, 
while  as  yet  the  spirit  of  sonship  is  not  come  or  only  a 
sucking  babe,  she  endures  the  presence  of  the  bond-maid 
and  her  seed.  But  when  Isaac  is  mocked,  the  bond-maid 
is  cast  out.  Both  bondage  and  law  are  now  dismissed. 
For  a  time  they  have  had  their  place  and  use  with  faith. 
But  their  work  is  done  when  the  spirit  of  sonship  is  come. 
They  depart  now  to  return  no  more. 

But  this  casting  out  "  was  very  grievous  to  Abraham," 
not  so  much  on  Hagar's  as  on  her  son's  account.^  At  this 
stage  the  giving  up  of  self-will  or  law  is  not  so  trying  to 
faith  as  the  giving  up  of  that  form  of  life  which  faith  has 
produced  out  of  self-will.  But  to  give  up  this  life,  which 
we  ourselves  have  produced,  is  "  very  grievous "  even  to 
men  of  faith.  We  cling  to  what  we  have  or  are,  and  are 
slow  to  believe  that  there  can  be  a  something  better  than 
that  we  now  rejoice  in.  We  cannot  think  that  a  life  which 
springs  from  faith  can  be  cast  out,  not  yet  seeing  that 
faith's  first  fruit  is  carnal.  Faith  would,  therefore,  if  it 
might,  keep  Ishmael ;  but  the  fruit  of  law  and  bondage 
must  be  given  up.  Up  and  onward  is  the  path  for  ever- 
more. One  after  another  of  the  things  of  childhood  mu&t 
be  put  away.^     "  Grod  said  unto  Abraham,  Let  it  not  be 

»  Chap.  xxi.  10;  Gal.  iv.  30.         »  Chap.  xxi.  11.         »  1  Cor.  xiii.  11. 


PART  V.  Isaac,  or  the  Spirit  of  Sonship.  255 

grievous  in  thy  sight  because  of  the  lad  :  in  all  that  Sarali 
hath  said  unto  thee,  hearken  to  her  voice."  ^^  Trying, 
therefore,  as  it  is  to  cast  out  the  bond-maid,  let  usiiearken 
to  all  that  Sarah  saith  unto  us ;  for  "  in  Isaac  only  shall 
the  seed  be  called  :"  yet  also  upon  the  son  of  the  bond- 
maid will  the  Lord  bestow  a  suited  blessing ;  for  he  shall 
live  and  beget  a  mighty  seed,  because  he  also,  though 
carnal,  is  the  fruit  of  faith." 

Isaac's  birth  has  results  also  out  of  Abraham's  house. 
The  Philistine,  seeing  a  son  born  contrary  to  nature,  comes 
to  Abraham,  and  seeks  peace.  "  It  came  to  pass  at  that 
time  that  Abimelech  spake  to  Abraham,  saying,  Grod  is 
with  thee  in  all  that  thou  doest.  Now,  therefore,  swear 
unto  me  that  thou  wilt  not  deal  falsely  with  me.  And 
Abraham  said,  I  will  swear." ^^  No  sooner  does  the  spirit 
of  sonship  come,  than  worldly  knowledge  in  us  feels  and 
confesses  that  Grod  is  with  faith.  Thenceforth,  therefore, 
it  submits.  And  the  spirit  of  faith  shews  kindness  to  the 
strange  land  in  which  it  dwells.  Worldly  knowledge  is  put 
into  its  place,  but  not  destroyed.  It  even  receives  good 
things  from  faith. ^^  It  is  not  allowed  to  think  that  the 
wells  are  its  work.  The  offered  lamb  is  witness  that  the 
waters  have  been  drawn  by  faith's  energy.^'*  But  withal 
no  unkindness  is  shewn  towards  the  Philistine.  Worldly 
knowledge  still  lives,  and  faith  yet  sojourns  many  days  in 
near  contact  to  it.^^ 

Such  is  this  scene  within.  Without,  in  substance  it  is 
the  same  thing.  In  this  view  Sarah  and  Hagar  are  the 
two  covenants.     True  men  of  faith  beget  a  double  seed. 

•"  Chap.  xxi.  12.  "  Chap.  xxi.  27. 

»  Chap.  xxi.  13.  '*  Chap.  xxi.  30. 

>2  Chap.  xxi.  22,  23  "  Chap.  xxi.  34. 


256  Isaac,  or  the  Spirit  of  Sonship.  part  v. 

Some  are  Hagar's  and  some  are  Sarah's  children.  Those 
begotten  through  law  are  yet  the  bond-maid's  sons.  Those 
whose  life  is  of  grace  are  children  of  the  free-woman. 
Every  church  or  house  of  faith  will  produce  both  of  these. 
As  long  as  the  Isaacs  are  un weaned,  the  Ishmaels  live  with 
them.  But  the  feast  of  fat  things,  provided  when  Sarah's 
son  is  weaned,  ever  calls  forth  the  hatred  and  mockery  of 
the  children  of  the  bond-woman.  Then  comes  a  separation, 
painful  indeed  to  men  of  faith,  which  yet  Grod  sanctions, 
saying,  "  Hearken  to  all  that  Sarah  saith  unto  thee."  So 
the  Ishmaels  go  forth  into  a  dry  land,  with  some  portion 
of  the  bread  of  men  of  faith  ;  but  the  water  for  them  is 
only  in  bottles,^^ — doctrine  for  them  is  only  in  certain 
forms, — and  this  is  soon  spent,  and  though  a  well  is  at 
hand,  and  they  are  faint,  their  eyes  see  it  not.  For  they 
are  not  accustomed  to  draw  for  themselves.  And  so,  when 
the  water  in  the  bottles  is  spent,  because  they  have  only  a 
bottle,  they  almost  perish.  Isaac  lives  by  wells,  and  digs 
them  often,  and  has  strifes  for  them  with  Philistines. 
The  bond-maid's  sons  look  not  for  such  streams,  and  see 
them  not,  even  though  a  well  is  close  to  them  ;  till  Grod, 
who  yet  loves  them,  sends  them  help,  to  point  out  the  well, 
and  give  them  drink  out  of  it.  So  they  live  and  grow  and 
dwell  in  a  thirsty  land.  There  with  worldly  principles, 
that  is  "an  Egyptian  wife,"^^  like  Nimrod  and  Esau,  they 
are  "  archers,"  ^^  quick  to  hunt,  ready  for  controversy  and  to 
judge  evil ;  blessed  nevertheless  for  Abraham's  sake,  and 
forming  a  great  nation  and  a  mighty  people. ^^ 

'*"  Chap.  xxi.  14-19.  fulfilment  at  considerable  length  : — 

"  Chap.  xxi.  21.  "  Duo  sunt  ergo  filii  Abrahge,  unus 

**  Chap.  xxi.  20.     Compare  Gen.  de  ancill4,  et  unus  de  libera;  uterque 

xlix.  22,    23;    Judges   v.     10,    11;  tamen  filius  Abrahse,  licet  non  uter- 

Psalm  xi.  2,  and  xci.  4,  6.  que  de  libera.  .  .   .  Omnes  ergo  qui- 

'®  Orjgen  goes  into  this  outward  dem  qui  per  fidem  veniunt  ad  agni- 


PART  V.  Isaac,  or  the  Spirit  of  Sojiship.  257 

The  fulfilment  of  all  this  in  the  dispensations  is  well 
known.  When  in  the  course  of  ages  the  New  Covenant 
out  of  the  death  of  the  flesh  brought  forth  the  promised 
seed,  and  sons  indeed  were  born  in  the  Church,  then  the 
fleshly  seed,  because  it  mocked,  was  cast  out.  St.  Paul 
himself  expounds  this  view  : — "  Neither  because  they  are 
the  seed  of  Abraham  are  they  all  children,  but,  In  Isaac 
shall  thy  seed  be  called;  that  is,  They  which  are  the 
children  of  the  flesh,  these  are  not  the  children  of  God,  but 
the  children  of  the  promise  are  counted  for  the  seed."-*^ 
In  the  Acts  of  the  Apostles  we  may  see  how  the  spirit  oi 
faith  seems  to  yearn  over  Hagar's  rejected  sons,  feeling  it 
"  very  grievous  "  to  give  them  up.  Nevertheless  they  were 
dismissed.  And  then,  like  Ishmael,  though  the  well  of 
water  was  nigh  at  hand,  they  could  not  see  it ;  "  for  blind- 
ness in  part  was  come  upon  Israel,  until  the  fulness  of  the 
Gfen  tiles  should  come  in."  ^^  The  fleshly  Jew  was  cast  out; 
and  then  the  Gentile,  seeing  the  blessings  so  richly  poured 
on  faith,  confessed  its  power  and  sought  peace.  I  cannot 
doubt  that  the  facts  of  this  chapter  have  a  bearing  aJso  on 

tionem  Dei  possnnt  filii  Abrahasdici.  ^o  J^om.   ix.   7,   8.     Origen  gives 

.Sed  in  his  sunt  aliqui  pro  charitate  this  dispensational  fulfilment  also: 

adhserentes  Deo,    alii   pro   metu  et  — "  Populus  qui  secundum  carnem 

timore  futuri  judicii.  .  .  .  Super  his  est  abjectus  tarn  diu  jacet  in  fame 

cum  depelluntur  a    lacte  fit  convi-  et  siti,  donee  aperiantur  oculi  syna- 

vium  magnum :    super  illis  autem  gogee.    Hoc  est  quod  Apostolus  dicit 

non  potest  exhiberi  convivium,  nee  esse  mysterium,  quia  csecitas  eontigit 

haberi  Isetitia.  .  .  .  Dat  ancillse  utrem  ex  parte  in  Israel.    Ista  est  ergo  cse- 

aquae,    non  habebat   enim    puteum  citas  in  Agar.  .  .  .  Nunc  enini  jacent 

aquse  rivse,  nee  poterat  puer  hauriro  Judaei  circa  ipsum  puteum,  sed  oculi 

de   puteo    aquam.      Isaac  habebat  eorumclausi  sunt." — Origi.  Hom.xu, 

puteos Ismahel  autem  de  utre  in  Gen.     The  same  interpretation  is 

bibit  aquam Uter  legis  est  given  by  Gregory  Nyssen,  In  Bap- 

litera,  de  qua  carnalis  populus  bibit.  tism.  Christi,  torn.   ii.  pp.  805,  806. 

....  bibit  de  puteis  qui  profundiora  Ed.  Paris,  1615. 

quseque  haurit,"  &e. —  Oruj.  Hom.xW.  '^^  Rom  xi.  25. 
i7i  Gen. 


258  Isaac,  or  the  Spirit  of  Sonship.  part  v. 

the  coming  age.  In  this  yet  future  view,  Isaac  is  "  the  sons 
of  God."  The  whole  creation  groaneth  and  travaileth, 
waiting  for  the  manifestation  of  these  heavenly  children.^^ 
When  they  are  born  from  that  long  dead  and  barren 
womb,  whence  they  shall  issue  when  their  time  is  come, 
then  indeed  shall  be  a  day  of  laughter,  then  shall  the 
bond  maid  truly  be  cast  out,  then  shall  the  world  be  glad, 
and  the  Lord  be  known  by  a  new  name,  "  the  everlasting 
God."  23 

Such  a  day  has  in  spirit  already  dawned  on  some.     Oh, 
may  its  rising  hasten  over  all  the  earth. 


§  II. — The  Offerinq  up  of  Isaac. 

(Chapter  xxii.) 

We  have  seen  what  were  Isaac's  first  trials — spiritually, 
the  earliest  experiences  which  the  spirit  of  sonship  or 
adoption  meets  here ;  first,  judgment  in  the  flesh,  then 
weaning,  then  mocking :  we  are  now  to  see  its  trials, 
when,  being  weaned,  it  has  grown  to  somewhat  of  maturity. 
This  much  longed-for  life,  our  Isaac  or  joy,  though  an 
heir  of  grace  and  promise,  is  born  to  be  a  sacrifice,  not 
that  it  may  perish,  but  that  greater  blessings  may  be 
reached  by  it  through  this  self-sacrifice.  This  too  is  yet 
a  stage  in  the  way,  for  the  way  is  the  same  yesterday, 
to-day,  and  for  ever. 

We  read,  "  It  came  to  pass  that  after  these  things  God 

22  Rom.  viii.  19-23.  family  or  people,   as  of  an  age  or 

23  Chap.  xxi.  33.  Never  before  dispeusation.  It  asks,  "  Is  He  the 
Isaac's  birth  is  the  Lord  called  liy  God  of  the  Jews  only?  Is  He  not 
thif  name,  a^iy  ^fc^,  "  z'^«;  f  wrks/M/^-  of  the  Gentiles  also  ?  "  Ainsworth 
God.''  By  this  name  He  is  revealed,  translates  here,  "  Deus  cBternitatis 
not  so  much  the  God  of  a  particular  vel  mundi" 


I 


PART  V.  Isaac^  or  the  Spirit  of  Sonship  259 

did  tempt  Abraham,  and  said  unto  him,  Abraham,  Take 
now  thy  son,  thine  only  son  Isaac,  whom  thou  lovest,  and 
get  thee  unto  the  land  of  Moriah,  and  offer  him  there  for  a 
burnt-offering  upon  one  of  the  mountains  which  I  will  tell 
thee  of."  ^  Ishmael  is  not  offered,  but  cast  out.  Isaac  is  to 
be  offered  up  as  a  sacrifice.  This  is  indeed  that  cross  of 
Christ,  whereby  the  world  is  crucified  unto  us,  and  we  unto 
the  world  ;  the  surrender  of  that  meek  life  in  us,  which  has 
been  formed  by  divine  power  out  of  faith's  nothingness,  the 
special  offering  of  those  in  whom  this  Son  is  come,  and 
who,  ''  if  sons,  are  heirs,  if  so  be  that  they  suffer  with  Him, 
that  they  may  also  be  glorified  together  ;"  ^  a  view  of  the 
cross  much  more  inward  than  any  known  before,  so  much 
deeper  and  nearer  to  us  than  Abel's  lamb,  or  Noah's  tree 
which  takes  us  through  the  waters,  that  to  some  it  seems  to 
be  almost  another  thing,  while  yet  it  is  the  self-same  cross, 
only  now  apprehended  far  more  inwardly. 

And  first  to  mark  Abraham's  part  in  this  scene,  that  is, 
the  part  which  the  spirit  of  faith  takes  in  this  sacrifice. 
Isaac  yields  himself,  but  it  is  of  Abraham  God  asks  him. 
Abraham  it  is  who  girds  the  ass,  and  cleaves  the  wood,  and 
gives  up  his  Isaac,  when  the  Lord  requires  the  sacrifice. 
For  it  is  faith  which  gives  up  the  life  it  has  produced  to 
Him  by  whose  strength  it  has  produced  it.  The  Lord 
would  shew  how  He  can  fill  the  heart ;  how  after  the  flesh 
and  world  are  left,  faith  can,  if  only  He  remains  to  it,  give 
up  His  gifts  also,  and  again  be  nothing  that  God  may  be 
all,  assured  that  in  being  nothing  it  shall  obtain  all 
things. 

This  is  the  trial  here.  Can  faith  give  up  that  much 
loved  life,  that  son  so  long  waited  for,  of  whom  it  had  been 

>  Chap.  xxii.  1,  2.  2  Eom.  viii.   17. 

s  2 


260  Isaac,  or  the  Spirit  of  Sonship.  part  v. 

said,  "  In  Isaac  shall  thy  seed  be  called."  It  is  not  to  leave 
this  or  that  outward  thing ; — this  was  done  long  ago,  when 
we  came  out  of  Ur  of  the  Chaldees  ; — it  is  not  the  trial  of 
weary  pilgrimage,  wandering  from  day  to  day  without  a 
certain  dwelling  place  ;  it  is  not  even  the  giving  up  of 
Hagar's  son,  the  fruit  of  our  own  energy,  to  which  our 
God  now  summons  us.  It  is  nothing  less  than  to  give  up 
that  life,  to  which  all  Grod's  promises  have  so  long  directed 
us, — which  He  has  given  to  be  our  joy,  and  from  which 
He  Himself  has  bid  us  expect  such  blessings,  not  to  our- 
selves only,  but  to  others, — in  the  assurance  that  as  He 
gave  it  at  the  first.  He  will,  though  now  He  seems  to  take 
it  from  us,  give  it  back  again.  Faith  therefore  shrinks 
not  even  here,  but  binds  its  own  fruit,  and  gives  it  back  to 
God,  accounting  that  He,  who  can  raise  up  the  dead,  will 
restore  the  precious  life  which  He  first  quickened  out  of 
our  barrenness. 

To  do  this,  Abraham  leaves  his  servants  and  the  ass,^ 
even  as  faith,  when  it  is  tried,  leaves  behind  it  all  those 
thoughts,  which,  like  the  servants,  by  their  presence,  might 
oppose  the  sacrifice.'*  Thus  it  travels  on  to  Mount  Moriah, 
that  is  to  ground  chosen  of  God,'^  for  faith  dares  not  choose 
its  own  crosses,  or  where  or  when  it  will  endure  suffering. 


^  Chap.  xxii.  5.  thee,  command  them  -with  authority, 

■*  Chrysostom  thus  comments  on  and  say,  '  Sit  ye  here,  and  I  and  the 

this : — "  SuiFer  not  aught  of  worldly  lad  will  worship  and  return  to  you.' 

thoughts  to  occupy  thy  soul  then.  And  leaving  the  ass  and  the  servants 

Eethink   thee   that   Abraham   also,  below,  and  whatever  is  void  of  rea- 

when  offering  this  sacrifice,  suffered  son  and  sense,  go  up,  taking  with 

nor  wife,  nor  servant,  nor  any  other  thee  what  is  reasonable,"  &c.     iIo7n. 

to  be  present.    Neither  then  do  thou  v.  on  2   Cor.  ii.  17,    p.    74  of  the 

suffer  any  of  thy  slavish  and  ignoble  Oxford  Translation, 
passions  to  be  present    with  thee;  *  Moriah  means  "  chosen  of  God." 

Init  go  up  alone  into  the  mountain  Heb.n''1D)  a  contraction  for  ^''^^<"1D• 

where  he  went  up  ;  and  should  any  It  was  in  after  times  the  site  of  the 

such  thoughts  attempt  to  go  up  with  temple.     2  Chron.  iii.  1. 


PART  V.  Isaac,  or  the  Spirit  of  SonsJdp.  261 

But  if  in  the  journey  of  life  trial  is  appointed,  so  grievous 
as  to  threaten  to  crush  that  inward  life  which  is  so  precious 
to  us, — be  the  trial  what  it  may,  pain,  contempt,  or  mis- 
representation, or,  what  is  far  more  trying  to  the  elect, 
confusion  of  soul,  inward  distraction,  desolation,  darkness, — 
whatever  it  be,  if  it  be  God-appointed,  let  us  go  onward, 
the  spirit  of  sonship  shall  not  perish.  But  let  us  take 
heed  that  we  are  not  on  self-chosen  ground.  Self-chosen 
penances,  self-inflicted  pains,  are  not  the  sacrifice  faith 
offers  upon  Mount  Moriah  ;  rather  do  they  savour  of  horrid 
Moloch,  to  whom  even  Solomon  may  bow,  but  whose 
worship  is  abomination.  Great  as  those  sacrifices  may 
seem  which  are  imposed  by  self-will,  much  more  precious 
are  those  which  God  calls  us  to.  One  day  in  which  we 
jdeld  our  will  to  Him  is  of  more  value  than  years  of  toiling 
self-will.  Such  yieldings  of  our  will  are  safe.  The  life 
which  has  sprung  from  faith  cannot  perish  thus. 

For  Isaac  does  not  perish  here.  Being  lifted  up,  he  is, 
as  Paul  says,  "  received  back  again."  ^  The  spirit  of  son- 
ship  does  not  die  :  having  been  bound  upon  the  altar,  it  is 
brought  back  again,  as  from  the  dead,  with  greatly  in- 
creased blessedness.  This  is  that  inward  death  and  resur- 
rection, which  all  who  possess  the  spirit  of  sonship  must 
know  in  due  time  ;  to  be  offered  up,  and  yet  to  live  ;  to  lose 
oiu:  life,  and  yet  to  keep  it.  Thus  are  we  crucified  with 
Christ,  nevertheless  we  live,  yet  not  we,  but  Christ  liveth 
in  us.  We  bear  about  in  the  body  the  dying  of  the  Lord, 
that  the  life  also  of  Jesus  may  be  made  manifest  in  our 
mortal  bodies.  We  come  back  to  walk  awhile  with  them 
who  tarry  with  the  ass,  and  have  never  reached  to  Mount 
Moriah,  in  the  knowledge  of  that,  of  which  those  who  have 

«  Chap.  xxii.  12,  and  Heb.  xi.  19. 


262  Isaac,  or  the  Spirit  of  Sonship,  part  v. 

so  tarried  may  indeed  hear,  and  even  speak  about,  but 
have  never  realized  ;  as  men  who  have  endured  a  real 
death,  and  who  by  it  have  learned  to  judge  all  things  here 
in  the  light  of  heaven. 

Isaac,  though  offered,  does  not  die  ;  but  something  does 
die  there  on  Mount  Moriah.  A  ram  is  caught  and  offered 
there,  and  Abraham  calls  the  name  of  the  place  Jehovah 
Jireh.^  These  beasts  figure,  as  we  have  already  seen,  the 
different  animal  faculties  and  powers,  which  are  im.planted 
in  the  creature  ;  against  some  of  which  the  inward  man 
has  to  fight,  while  others  may  be  in  measure  tamed  and 
made  subservient ;  either,  as  the  ass,  to  bear  the  man  upon 
his  way,  or,  as  the  ox  or  lamb,  to  pour  out  their  blood  in 
sacrifice.  Of  those  whose  blood  is  accepted  of  God,  there 
are  some  which  at  times  we  find  it  hard  to  capture.  Many 
a  mere  animal  desire,  which  we  would  fain  catch  and  bind, 
escapes  us,  even  though  we  pursue  it,  till,  having  laid  our 
Isaac  on  the  altar  of  the  Lord,  the  animal  hitherto  un- 
caught  is  suddenly  placed  within  our  reach.  Then  is  it 
caught  and  bound  by  faith  ;  then  is  it  slain,  and  with  joy 
we  say,  Jehovah  Jireh.  "  In  the  mount  of  the  Lord  it 
shall  be  seen."  Now  we  know  that  the  sacrifice  of  our 
Isaac  shall  not  destroy  this  meek  life.  What  is  animal 
only  dies.  The  man,  Grod's  image  in  us,  is  not  only  unhurt, 
but  receives  3^et  more  blessing. 

And  what  blessing !  "  Our  light  affliction,  which  is  but 
for  a  moment,  worketh  out  for  us  a  far  more  exceeding 
and  eternal  weight  of  glory."^  For  "  the  angel  of  the  Lord 
called  unto  Abraham  out  of  heaven  the  second  time,  and 
said,  By  myself  have  I  sworn,  saith  the  Lord,  for  because 
thou  hast  done  this,  and  hast  not  withheld  thy  son,  thine 

'  Chap.  xxii.  13,  14.  »  2  Cor.  iv.  17. 


PART  V.  Isaac,  or  the  Spirit  of  Sonship.  263 

only  son,  tliat  in  blessing  I  will  bless  thee,  and  in  multi- 
plying I  will  multiply  thy  seed  as  the  stars  of  heaven  and 
£s  the  sand  which  is  on  the  sea-shore,  and  thy  seed  shall 
possess  the  gate  of  his  enemies."^  Oh,  what  a  gate  there 
is  within,  held  long  by  our  adversary !  But  the  seed  of 
faith  shall  henceforth  keep  it,  and  the  enemy  be  driven 
out.  "  And  in  thy  seed  shall  all  nations  be  blessed."  TJie 
whole  creature  shall  be  a  gainer  by  Isaac's  sacrifice.  His 
birth  brought  blessing  to  the  Philistines'  land.  His  offering 
shall  be  felt  even  beyond  Jordan.  For  the  promise  is 
that  many  far  off  shall  be  blessed  in  him  ;  and  lo  !  at  once 
others  are  fruitful  and  blessed  in  him.  So  we  read,  ''  It 
came  to  pass  that  after  these  things  it  was  told  Abraham, 
Behold,  Milcah,  she  also  hath  borne  children  to  thy 
brother  Nahor."  ^^  I  do  not  doubt  that  this  increase  of 
Nahor's  line  is  recorded  here  as  the  commencing  fulfil- 
ment of  the  Lord's  promise.  For  I  know  that  faith  can- 
not offer  thus  without  great  blessing  coming  through  it 
on  the  other  and  lower  faculties  of  the  regenerate  soul. 
Not  even  the  beasts  shall  be  barren,  for  Grod  hath  said, 
"  If  ye  hearken  to  these  judgments,  there  shall  not  be  male 
or  female  barren  among  you,  or  among  your  cattle."  " 
The  inward  life  shall  radiate  to  that  which  is  without,  and 
even  the  outward  man  be  a  gainer  through  the  grace  of 
the  spirit. 

Such  is  the  scene  within.  The  other  fulfilments  of  it 
are  well  known.  In  the  outward  kingdom  of  the  visible 
Church,  the  sons  of  Grod  have  laid  down  their  lives,  not  to 
perish,  but  to  live  a  higher  life.  Not  only  have  Grod's  sons 
lived  in  spite  of  sacrifice,  but  great  fruit  has  thence  been 

«  Chap.  xxii.  1.5-17.  "  Deut.  vii.  14  ;  Exod.  xxiii.  26. 

"  Chap.  xxii.  20-24. 


264  Isaac,  or  the  Spirit  of  Sonshijp.  part  t. 

found,  even  among  those  who  before  this  were  barren  and 
scarcely  knew  Grod.  Need  I  trace  the  same  act  in  a  higher 
sphere  as  fulfilled  in  Him,  who  above  all  others  was  the 
well-beloved  Son.*-  This  view,  as  indeed  the  dispensational 
fulfilment  throughout  all  Genesis,  leads  us  to  considerations 
full  of  deepest  mystery,  when  we  see  that  God  Himself  has 
sacrificed,  and  that  not  a  mere  creature,  but  His  Only- 
begotten  Son.  How  the  sacrifice  of  Christ  in  us,  when  we 
reach  to  know  the  spirit  of  sonship  and  its  offering,  is  but 
the  reflection  and  result  of  the  same  thing  in  God, — how 
the  path  of  saints  is  therefore  God's  own  path,  and  their 
ways  a  feeble  shadow  of  His  ways, — how  every  good  thing 
in  us  is  but  His  work,  who,  being  the  living  and  unchanging 
God,  repeats  His  ways  and  works  of  love  on  every  platform, 
and  who,  because  He  is  love,  cannot  but  sacrifice,  for  love 
involves  sacrifice  in  its  very  nature,  and  God  is  love, — in 
a  word,  how  the  patriarchal  lives,  figuring  the  divine  life 
in  man,  figure  the  life  of  God  Himself,  Father,  Son,  and 
Holy  Ghost, — may  be  seen  in  the  sanctuary,  but  cannot 
well  be  spoken  of  in  an  evil  world  and  by  such  poor 
tongues  as  ours.  Blessed  be  His  glorious  name  for  ever. 
"We  can  at  least  fall  down  and  adore  Him  for  His  un- 
utterable love,  assured  that  the  whole  earth  shall  be 
filled  with  His  glory.     Amen,  and  Amen. 

And  may  He  give  unto  us  to  know  yet  more  the  power 
of  Christ's  resurrection  through  fellowship  of  His  sufferings. 

'2  This  yiow  of  Isaac's  sacrifice  is  imponendus  ligna  portabat,"  &c. — 

common  to  nearly  all  the  Fathers.  Contra  Maximin.  Arian.  1.  ii.  c.  26, 

Angustine  continually  alludes  to  it :  §  7,  and  De  Civit.  1.  xvi.  c.  32.     So 

"  Nam  et  Isaac  filius  Abrahse,  quid  too   Tertullian,    Adv.  Jud.    ell; 

erat  in  figura  nisi  Christus,  quando  Origen,   Horn.   viii.    in   Gen. ;   Am- 

sicut  ovis   ad  immolandum   ductus  brose,  De  Abr.l.  i.  c.  8,  §  71  and  72  ; 

est,  et  quando  sicutDominus  crucem  and  ethers, 
suam,  ita  et  ipsa  sibi  quibus  fuerat 


fART  V.  Isaac,  or  the  Spirit  of  Sonship.  266 

Then  shall  these  things  be  seen  in  us  also.  The  world 
indeed  will  not  know  us,  "  for  it  knew  Him  not ;"  yet  shall 
it  be  blessed  and  made  fruitful  by  our  sacrifice.  Like  the 
sun,  then,  far  greater  than  we  seem  to  men,  let  us  shine 
on,  thougli  others  here,  deceived  in  us  as  in  the  light  of 
heaven,  know  not  our  true  greatness. 


§  III. — Sarah's  Death  and  Isaac's  Union  with  Rebekah. 

(Chapters  xxiii.  and  xxiv.) 

The  stage  now  reached,  though  fulfilled  in  the  inward  life 
of  all  in  whom  the  spirit  of  sonship  has  been  offered  as  a 
sacrifice,  is  one  hard  to  describe,  partly  because  of  our  very 
imperfect  apprehension  of  what  is  wrought  within,  but 
more  because  we  lack  words  to  express  even  what  we  see 
and  feel  of  these  mysteries.  Even  in  the  outward  world 
every  day  we  are  discovering  our  need  of  new  words  to  de- 
scribe what  we  apprehend  of  its  power  and  agencies,  and 
are  slowly  labelling  as  best  we  can  its  phenomena,  of 
which  after  all  we  know  next  to  nothing.  In  our  outward 
birth  and  growth  too  there  are  countless  things,  not  only 
unknown,  but  unspeakable.  How  much  more,  therefore, 
must  we  expect  to  find  ourselves  unable  to  describe  what  is 
done  in  the  inward  world  and  in  the  development  of  the 
spiritual  man.  For  we  want  not  only  heavenly  eyes  and 
ears,  but  a  heavenly  language  for  heavenly  facts.  Never- 
theless some  things  may  be  said  "  in  part,"  respecting 
the  fact  so  fully  figured  here  ;  for  "  we  know  in  part,  and 
prophesy  m  part ; "  but  even  this  part  will  shew  some 
of  the  depths  and  lengths  of  the  work  of  our  sanctifi  ca- 
tion. 

To  trace  it  then  within.     We  have  here  the  death  of  one 


266  Isaac,  or  the  Spirit  of  Sonship  part  v. 

woman  and  the  introduction  of  another  into  the  elect 
house.  Sarah  dies,  and  Eebekah  is  sought  and  brought 
into  Sarah's  tent,  and  becomes  Isaac's  wife.^  Men  are 
always  certain  minds :  the  women,  the  affections,  more 
vaguely  the  principles,  with  which  they  are  allied  f  for 
our  principles  are  what  our  affections  are  ;  hence  we  are  not 
wrong,  as  we  see  in  Hagar  and  Sarah,  in  saying  that  the 
women  figure  certain  truths.  Now  Isaac  is  the  spirit  of 
sonship  in  us :  Eebekah,  that  affection  or  principle  by 
embracing  which  this  spirit  in  us  becomes  fruitful.  This 
scene  therefore  represents  those  experiences  and  exercises 
of  soul  which  precede  and  lead  to  the  union  of  the  spirit  of 
sonship  with  that  inward  affection  or  principle  of  truth 
by  which  it  bears  fruit.  The  figure  here  perhaps  will  be  best 
expressed,  if  in  these  brief  and  imperfect  notes  I  speak  of  the 
women  simply  as  certain  truths.  Truth  comes  successively 
or  by  degrees ;  in  forms,  and  in  successive  forms,  suited  to  the 
form  of  that  elect  spirit  to  which  it  is  to  be  united.  Thus 
new  principles,  or  rather  fresh  forms  embodying  the  same 
principles,  are  taken  into  union  by  the  various  forms  of  the 
elect  spirit,  at  the  successive  stages  of  its  development. 
The  form  of  truth  answers  to  the  spirit  which  receives  it; 
and  thus  truth  substantially  the  same  continually  puts  on 
fresh  appearances.  Truth  cannot  differ  from  itself;  but 
as  the  same  elect  spirit  at  different  stages  takes  different 
forms,  so  the  truth  which  is  embraced  by  that  elect  at 
different  stages  is  seen  in  different  forms  also.  It  dies 
out  in  one  form  and  lives  in  another,  and  yet  all  the  forms 
may  live  to  God.     For  as  He  is  the  God  of  Abraham,  and 


'  Chap,  xxiii.  2,  and  xxiv.  67.  I   feel  how  much  our  present  im- 

^  To  avoid  repetition,  I  refer  to  perfect     terminology    hinders     the 

what  has  been  already  said  respecting  exact  expression  of  the  full  meaning 

the  typical  force  of  "  the  woman."  here. 


PART  V.  Isaac,  or  the  Spirit  of  Sonship.  267 

Isaac,  and  Jacob,  and  not  the  God  of  tlie  dead,  but  of  the 
living;,  so  is  He  tlie  God  of  Sarah  and  Kebekah  and  Eachel 
also,  for  all  in  spirit  live  to  Him.  Sarah's  outward  form 
may  die,  and  as  an  outward  form  the  truth  she  figures 
may  die  also,  but  death  only  gives  to  the  spirit  greater 
liberty,  so  that  her  death  sets  forth  the  greater  spiritual- 
izing, even  through  the  destruction  of  its  outward  form,  of 
that  truth  or  affection  which  she  represents.^  And  then 
another  form  of  truth  is  found,  suited  to  the  advancing 
development  of  the  elect  spirit,  that  is,  to  Isaac.  And 
thus  the  elect  who  as  the  spirit  of  faith  is  joined  to  truth 
under  the  Sarah  form,  when  Abraham  is  old,  when  faith 
is  matured,  at  the  next  stage  as  the  spirit  of  sonship  is 
united  to  Eebekah,  not  another  truth,  but  another  form 
of  it. 

In  this  scene  we  are  shewn  how  this  truth  is  brought 
into  union  with  that  spirit  which  is  already  waiting  for  it. 
It  is  not  done  without  much  inward  exercise.  For  every 
truth  is  at  first  more  in  connection  with  the  natural  than 
with  the  spiritual  man ;  just  as  Eebekah  was  in  Laban's 
house  in  Mesopotamia,  midway  between  the  Tigris  and 
Euphrates.  Thus  at  first  each  truth  is  in  the  memory,  in 
the  land  between  Euphrates  and  Tigris,  that  is,  between 
the  channels  of  reasoning  and  of  testimony;'*  and  while 
there  it  dwells  in  Laban's  house,  in  the  sphere  of  our  out- 
ward and  natural  man.  Here  it  cannot  be  fruitful  with 
Isaac.      Truth  therefore  needs  to  be  carried  hence,   and 

^  Gregory  the  Great  thus  alludes  vitse  clesideriis  animam  suam,  sub 
to  this  : — '"Quid  nobis  per  Abr;^hye  bonse  operationis  tcgmine  ct  con- 
duplex  sepulchrum  iimuitur,  ('du-  templationisabscondit,"&c. — Moral 
plex'  referring  to  the  name  Mach-  in  Job.  1.  vi.  c.  37,  §  oG. 
pelah,  or  '  the  double  cave,'  where  ^  Respecting  these  rivers,  see  on 
Sarah  was  ITuried,)  nisi  quod  per-  chap.  ii.  pp.  50,  61,  above, 
fectus  quisque  extmctam  a  prsesentis 


268  Isaac,  or  the  Spirit  of  Sonship.  part  v. 

conveyed  more  towards  the  interior  or  inward  spiritual 
man  ;  where,  united  to  the  true  life  in  us,  it  may  become 
fruitful  and  produce  fresh  forms  of  life.  All  that  hinders 
this, — how  Laban  strives  to  prevent  Rebekah's  departure 
out  of  Mesopotamia, — how  the  outward  man  in  various 
ways  holds  truths,  and  would  hinder  their  passing  from  the 
sphere  of  the  outward  into  that  of  the  inward  man, — cannot 
be  told,  though  it  is  fulfilled  every  day.  The  spiritual 
man  may  discern  within  him  something  of  the  process ; 
but  words  are  wanting  to  tell  it  aright,  and  not  less  hearers 
who  could  profit  by  it. 

I  therefore  turn  to  trace  this  scene,  as  it  is  fulfilled  on 
the  wider  platform  of  an  age  or  dispensation.  The  work 
is  one ;  but  some  will  see  it  without,  whose  eyes  are  not 
opened  to  understand  it  as  it  is  fulfilled  within  them. 

In  this  view  Isaac  is  that  Son  who  was  born  contrary  to 
nature,  and  mocked,  and  offered  up  :  who  yet  was  brought 
back  as  from  the  dead,  at  whose  coming  the  bond-maid's 
seed  were  cast  out,  and  a  covenant  of  peace  made  with  the 
Grentiles.  This  is  the  Heir  for  whom  the  Bride  is  sought 
by  Abraham's  servant  out  of  a  far  country. 

In  this  servant  who  is  sent  to  seek  the  Bride,  we  have 
the  figure  of  the  faithful  ministers  of  the  house  of  faith.^ 
His  commission  is  to  go  into  that  land  whence  Abraham 
had  been  called,  and  thence  to  bring  a  bride.    This  is  one 


^  This  outward  fulfilment  is  much  Apud  Paterimn,  super  GenA.  i.  c.  53. 

enlarged  on  by  the  Fathers.  Gregory  So   too  Origen  at  great   length: — 

the  Great  says : — "Quisestpuer,  qui  "Puer  iste  sermo  prophetieus    est, 

ad   deducendam    uxorera    mittitur,  quem  nisi  susceperis,  nubere  Christo 

nisi  prophetarum  or  Jo,  atque  apos-  non  poteris.    Scito  tamen  quia  nemo 

tolorum,  omniumque  doctorum,  qui  inexcitatus    sermonem    propheticuni 

dum    verbnm    prtedicationis    bonis  suscipit,  sed  qui  scit  liaurire  aquam," 

mentibus  faciunt,  ad  unamquamque  &c. — Hom.'s..in  Gen.    So  Augustine, 

animam  unigenito  Filio  conjungen-  8erm.  de  Temp.  75.  (al.  App.  8.) 
dam,  quasi  provisores  fiunt,"  &c. — 


PART  V.  Isaan.  or  the  Spirit  of  Sonship,  269 

end  of  service  here,  not  only  to  serve  within  the  house  of 
faith,  but  at  the  Master's  command  to  go  down  among 
those  who  are  afar  off,  to  gain  some  of  them.  But  the 
servant  doubts  and  declares  his  fears, — "  Peradventure  the 
woman  will  not  be  willing  to  follow  me  ; "  *^  even  as  faithful 
servants  yet  at  times  will  question  whether  their  service 
will  effect  anything.  To  which  the  Master  answers  again 
foretelling  both  the  company  His  servants  shall  have  on 
their  journey,  and  the  result  also,  saying,  "  The  Lord  God 
of  heaven,  even  He  shall  send  His  angel  before  thee,  and 
tliou  shalt  take  a  wife  unto  my  Son  from  thence;"  and 
then,  lest  the  servant  slu'ink  from  the  responsibility, 
bidding  him  only  to  go  and  deliver  his  message ; — "  then 
shalt  thou  be  clear."  And  surely  many  a  servant's  heart 
might  fail,  did  he  not  know  that  obedience,  not  success,  is 
that  for  which  the  Master  holds  him  answerable. 

The  servant's  equipment  is  then  described.  "  He  took 
ten  camels  of  his  master,  and  of  all  the  goods  of  his 
master  in  his  hand  he  took  something."''  He  does  not  start 
unprovided  with  means,  or  lacking  precious  credentials  to 
witness  of  his  master's  wealth ;  nor  does  he  take  the  jewels 
of  the  house  of  faith  alone,  but  rough  things  also,  suited  to 
the  desert  land  through  which  he  is  to  pass,  to  bear  these 
good  things  safely.  These  camels  within,  as  we  have  seen, 
figure  certain  animal  powers  or  emotions ;  outwardly, 
therefore,  they  are  that  form  which  is  the  expression  of 
these  emotions ;  just  as  the  bride,  who  within  represents 

^  Chap,  xxiv.  5.  loquimtur   in    semetipsis    virtutum 

'  Chap.  xxiv.   10.     I  follow   the  divitias  ostendunt ;  et   tanto   citius 

rendering  of  the  LXX.  and  Vulgate  ad  sequendum     Deum    pertrahunt, 

here,  which  seems  to  be  the  most  quanto  auditoribus  suis  in  semetipsis 

correct.     "  Pergens  secum  de  bonis  monstrant,  qnod   enarrant." — Greg. 

omnibus    domini    sui   detulit,    quia  M.  ajpud  Pater,  in  Gen.  1.  i.  c.  53. 
'doctores)  in  his   qua}   de   Domino 


270  Isaac,  or  the  Spirit  of  Sonship,  part  v. 

certain  principles,  outwardly  is  that  form  which  embodicj 
these  principles,  that  is,  the  Church.  Thus  do  faithful 
servants  yet  go  forth,  taking-  of  the  things  of  Christ,  to 
shew  them  to  those  who  are  afar  off ;  content  to  use  rough 
means,  like  the  unclean  camels  here,  to  come  to  those,  who, 
because  they  are  yet  in  outward  things,  could  not  be 
reached  otherwise.^  Some  vain  servants  will  not  use 
camels,  shewing  that  they  are  not  wise,  even  if  they  are 
faithful ;  for  without  these  they  do  not  reach  outward  men ; 
unlike  to  Abraham's  servant  here,  unlike  to  Paul,  who  was 
"  all  things  to  all  men  to  gain  some  of  them,"  ^  who  used 
all  he  had,  rough  things  as  well  as  smooth,  sometimes 
speaking  "  as  a  fool,"  ^°  and  sometimes  spiritually,  because 
he  really  yearned  for  souls,  and  was  full  of  true  knowledge 
of  the  love  of  the  Master's  heart.  To  him  "  nothing  was 
common  or  unclean  ; "  ^^  for  "  to  the  pure  all  things  are 
pure."  12 

Thus  equipped,  the  servant  goes  to  that  land,  between 
Tigris  and  Euphrates,  whence  the  elect  had  come  forth. 


'^  The    camel    was    one    of    the  habet.    Ungulam  namque  non  findit, 

"  unclean  "  beasts,   Lev.  xi.  4.    Gre-  quia  non  se  penitus  anima  ab  omni 

gory  the  Great  goes  at  length  into  terreno  opere  disjungit ;  sed  tamen 

the  import  of  this: — "Possunt  per  ruminat,    quia     bene     dispensando 

camelos,  qui    ungulam   nequaquam  temporalia,  per  certitudinis  fiduciam 

findunt,  sed  tamen  ruminant,  terre-  ccelestia  sperat.    Terrenae  igitur  dis- 

narum  rerum  bonae   dispensation es  pensationes,  quasi  camelorum  more, 

intelligi;  quse  quia  habent  aliquid  capite   legi    concordant,   pede    dis- 

saeculi,  et  aliquid  Dei,  per  commune  crepant ;  quia  et  cosli  sunt  ilia,  quae 

(that  is,  one  partly  like  the  clean,  juste    riventes    appetunt,  et   hujus 

partly  like  the  unclean,)  eas  necesse  mundi  sunt  ea,  in  quibus  opere  ver- 

est  animal  designari.     Neque  enim  santur." — Moral,  in  Job.  1.  i.  c.  28, 

terrena  dispensatio,  quamvis  seternge  §  40. 

utilitati  serviat.  sine  perturbatione  ^  1  Cor.  x.  20-23. 

mentis  valet  exhiberi.     Quia  igitur  '"  1  Cor.  iii.  3,  and  2  Cor.  xi.  21, 

per  banc  et  ad  prsesens  mens  con-  23. 

funditur,   et  in    perpetuum   merces  "  Acts  x.  15,  28. 

paratur,  quasi  commune  animal,  et  '^  Titus  i.  15,  16. 
aliquid  de  lege  habet,  et  aliquid  non 


PART  V.  Isaac,  or  the  Spirit  of  Sonship.  271 

We  read  that  "  he  arose  and  went," — brief  words,  marking 
the  zeal  and  promptness  of  his  obedience.  Then,  having 
reached  the  city  of  Nahor,  he  prepares  to  fulfil  his  work 
and  deliver  the  message,  with  which  he  is  entrusted.  First 
he  prays : — "  And  he  said,  0  Lord  Grod  of  my  master,  I 
pray  Thee  send  me  good  speed  to-day,  and  shew  kindness 
unto  my  master  Abraham."  '^  Whilst  he  is  praying,  one 
comes  out  of  the  city  to  the  place  where  he  is  standing. 
To  her  he  speaks  words  on  which  he  has  already  asked 
God's  blessing.  Then  finding  such  a  response  from  the 
damsel  as  he  had  asked  for,  he  again  worships,  bowing  his 
head,  and  blessing  his  master's  God.  Then,  when  he  comes 
to  the  house  of  the  desired  bride,  he  will  not  eat  till  he 
tells  his  tale : — "  There  was  set  meat  before  him,  but 
he  said,  I  will  not  eat  till  I  have  told  my  errand."  So  he 
opens  his  mouth,  and  tells  of  his  master,  his  glory  and 
greatness,  and  how  he  seeks  a  wife  out  of  this  distant  land.^* 
Who  cannot  see  true  service  here,  beginning  with  prayer, 
not  for  its  own  so  much  as  for  its  master's  sake,  that 
kindness  may  be  shewn  to  the  absent  lord,  and  not  resting 
till  its  work  is  done,  and  it  has  uttered  something  of  all 
his  glory  ;  how  "  He  is  become  great,  and  has  flocks,  and 
herds,  and  silver,  and  gold,  and  men-servants,  and  maid- 
servants, and  camels,  and  asses."  Thus  of  old  did  faithful 
servants  toil,  and  verily  blessed  are  such  servants. 

And  now  to  look  at  the  Bride  who  is  thus  sought.  She 
is  one  of  Abraham's  natural  kindred,  not  a  Canaanite,  but 
of  the  same  family  as  Isaac  has  sprung  from  ;  only  that  she 
is  yet  in  Mesopotamia,  and  he  in  the  land  beyond  Jordan.^'' 
Further,  she  is  an  "  appointed  "  person.  Twice  is  it  re- 
peated that  the  woman  is  not  chosen  of  man,  but  "  the 

'3  Chap.  xxiv.  12.  '*  Chap.  xxiv.  3,  4. 

"  Chap.  xxiv.  33-49. 


272  Isaac,  or  the  SjpiHt  of  SonsJdp.  part  t. 

one  whom  the  Lord  hath  appointed  out  for  his  servant 
Isaac." '' 

All  this  is  true  of  the  true  Bride  elect.  Is  she  not  of 
the  same  family  as  Isaac,  and  also  elect  according  to  God's 
foreknowledge  for  Him?  "Forasmuch  as  the  children 
were  partakers  of  flesh  and  blood,  He  also  Himself  took 
part  of  the  same  i  for  verily  He  took  not  on  Him  the 
nature  of  angels,  but  He  took  on  Him  the  seed  of 
Abraham."  ^"^  And  as  such.  He  seeks  His  bride  not  from 
angels,  the  spirits  beyond  Jordan,  but  from  among  the 
dwellers  here.  Though  Himself  brought  nigh,  He  forgets 
not  those  far  off ;  and  out  of  them  His  bride  is  chosen  for 
Him. 

The  servant  finds  her  at  a  well.^^  It  is  while  drawing 
water  that  she  first  hears  of  Isaac.  So  with  many  others. 
Jacob  finds  his  bride,  Moses  also,  by  a  well,  where  they  had 
come  to  draw  water.  *^  Rebekah  not  only  first  hears  of 
Isaac,  she  also  first  sees  him,  by  a  well,  "  by  the  well 
Lahai-roi."  ^^  By  no  chance  are  the  wives  found  by  wells 
of  water.  By  no  chance  did  Christ  "  sit  thus  upon  a 
well."  ^^  Surely  if  we  have  been  "  betrothed  in  righteous- 
ness," 22  it  was  by  wells  of  water  that  the  Lord's  servant 
met  us.  For  "  understanding  is  a  well  of  life  to  him  that 
hath  it,"  23  and  what  are  means  of  grace  but  wells  also.  We 
may  indeed  sit  by  these  wells  in  vain.  Like  mocking 
Ishmael,  we  may  lie  close  beside  them,  and  yet  see  no 
water.  But  the  soul  which  daily  comes  to  draw,  which 
comes  empty,  saying,  "  My  soul  is  athirst,"  and  is  exer- 
cised to  draw  and  carry  home  a  full  vessel,  which  desires 

»«  Chap.  xxiv.  14,  44.  ^<>  Chap.  xxiv.  62. 

1^  Heb.  ii.  14,  16.  "  John  iv.  6. 

IS  Chap.  xxiv.  13.  22  jjos.  ii.  19. 

»"  Chap.  xxix.  2-10,  and  Exod.  -'  Prov.  xvi.  22. 
ii.  15,  16. 


PART  V.  Isaac,  or  the  Spirit  of  Sonship,  273 

unasked  to  make  others  around  who  seem  in  need  partakers 
of  the  same,  and  freely  gives  it  them, — such  a  one,  like 
Eebekah,  will  find  by  the  waters  a  guide  to  lead  her  to 
purer  and  better  lands ;  while  those  who  draw  not  will 
scarcely  meet  him  who  comes  to  tell  of  a  lord  who  waits 
to  receive  a  stranger. 

And  indeed  it  is  by  her  use  of  this  well,  that  the  servant 
recognises  the  person  whom  he  is  in  search  of.  For  the 
mark,  by  which  he  was  to  know  the  bride  elect,  was,  that 
when  he  asked  for  drink,  she  should  give  it,  and  then  shew 
her  interest  in  him  by  caring  for  his  camels.^'*  True  ser- 
vants, even  as  their  Lord,  who  said,  "  Give  me  to  drink,"  ^^ 
like  Him,  asking  something  only  to  give  back  better  things, 
yet  appear  at  first  to  come  to  ask  more  than  to  give.  We 
do  not  see  when  first  they  speak  that  they  are  givers.  But 
souls  who  will  respond  to  the  claim  of  love  made  on  them, 
and  are  prompt  in  their  attention  to  the  rough  and  out- 
ward things  of  Abraham's  servant,  (for  all  are  busy  with  the 
"  camels  "  before  they  see  the  "jewels,")  shall  ere  long  see 
the  ear-rings  and  bracelets  also,  and  be  decked,  though  yet 
in  the  far  country,  with  some  of  the  precious  things  of 
Abraham's  house. 

So  we  read, "  Then  the  man  took  a  golden  ear-ring,  and 
two  bracelets,  and  he  put  the  ear-rmg  on  her  face,  and  the 
bracelets  on  her  hands."  ^^  What  are  these  but  the  precious 
things  of  faith,  "  more  precious  than  of  gold  which 
perisheth,"  brighter  than  outward  pearls  or  costly  array, 
"  the  ornament  of  a  meek  and  quiet  spirit,  which  is  of 

**  Chap.  xxiv.  14,18,19.     "Puer  anditoribus  fiduciam  certitudinis  su- 

juxta  fontemstetit,  atqueexpraefixa  mant,"  &e. —  Greg.  M.  apud  Pater . 

sententii,  quae  puella  eligenda  esset,  in  Gen.  1.  i.  c.  53. 
proposuit;  quia  praedicatores  saneti,  "  John  iv.  7.  10. 

saori    eloquii    fluenta    considerant,  ^^  Chap.  xxiv.  22,  47. 

atque  ex   ipsis   colliguiit  h   quibus 


274  Isaac,  or  the  Spirit  of  Sonship.  part  v. 

great  price."  ^^  And  this  is  "  put  upon  the  hands,"  as  well 
as  "  in  the  ears."  True  ministry  dues  not  leave  the  hands 
of  the  elect  without  some  fit  ornament.  Not  content  only 
to  fill  the  ears,  it  seeks  to  occupy  the  hands  also  with 
something  not  less  valuable. ^^  At  this  stage  the  bride 
receives  but  one  ear-ring  and  two  bracelets.  After  this, 
when  the  damsel  is  already  given  to  him,  the  servant  puts, 
not  one  jewel  only,  but  many  "  precious  things  of  silver 
and  of  gold  and  of  fine  raiment "  upon  her.^^  For  there 
is  growth  in  grace,  and  "  to  him  that  hath  shall  be  given," 
and  she  that  hath  received  an  ear-ring  by  the  well  shall, 
if  she  will  follow  towards  Canaan,  receive  yet  more  an 
hundredfold. 

This  done,  she  is  led  to  confess  who  she  is.  When 
Isaac's  jewels  are  on  her,  she  says,  "  I  am  the  daughter  of 
Bethuel,  the  son  of  Milcah,  which  she  bare  unto  Nahor."  ^^ 
Not  before  she  is  adorned  does  she  utter  this.  So  now. 
A  confession  there  must  be  from  us, — the  servant  looks 
for  it, — that  the  bride  acknowledge  she  is  one  of  a  fallen 
people,  from  whom  the  seed  for  God  has  been  separated. 
But  this  is  not  drawn  from  her  until  she  has  received 
pledges  that  she  is  an  object  of  love,  and  possesses  earnests 
of  that  to  which  she  is  appointed. 

After  which  she  declares  that  she  and  her  house  are 
able  and  willing  to  receive  the  messenger.  He  said,  "  Tell 
me,  I  pray  thee,  is  there  room  for  us  ?  And  she  said.  We 
have  room  enough  for  thee  to  lodge  in."  ^^     How  many,  if 

2^  1  Pet.  i.  7,  and  iii.  4.  ....  prgedicationis  verba  in  amplo 

28    •  Inaures  Kebeccae  pii  auditus  caritatis   gremio   suscepit.     Doctor! 

insignia,  etviriseornamentafactorum  enim  spatiosus  ad  manendum  locus 

sunt." — Ambros.   de  Ahr.  1.  i.  c.  1),  est  in  auditoris  corde,  ....  unde  et 

§  89.     So  too  Greg.  M.  ubi  supra.  quibusdam    dicitur,     '  Capite    nos, 

"  Chap.  xxiv.  53.  neminem    laesimus,    neminem    cor- 

30  Chap.  xxiv.  24.  rupinius,'  "    &c.  —  Greg.     M.    ubi 

3*  Chap.  xxiv.  23,  25.     "Ejclesia  sujjra. 


PART  V.  Isaac,  or  the  Spirit  of  Sonship,  275 

questioned, "  Is  there  room  enough  ?  "  must  confess,  if  they 
spake  truly,  "  We  have  no  room ;  my  father's  house,  the 
outward  man,  is  filled  up  with  other  things."  Like  that 
church  at  whose  door  the  Master  stands,  which,  thinking 
itself  rich  and  increased  with  goods,  cares  not  to  open  to 
Him,  how  many,  filled  up  with  self,  have  no  room  to 
receive  Him  who  seeks  to  lead  them  heavenward.  Not  so 
the  soul  which  has  Isaac's  bracelets  upon  her.  She  has 
received  the  gift ;  she  cannot  reject  him  by  whom  the  gift 
has  come. 

Then  "  she  runs  and  tells  them  of  her  mother's  house, 
saying,  Thus  and  thus  spake  the  man  unto  me."  ^^  Not 
content  to  have  received  some  good  thing  herself,  she  tells 
others,  nay,  she  "  runs "  to  tell  them.  Those  who  have 
received  of  the  Lord's  good  things  cannot  keep  silence. 
They  must  run  and  tell  others  among  whom  they  dwell 
the  good  tidings.  There  may  indeed  be  a  speaking  about 
the  Lord  without  grace.  Not  only  are  there  hearers,  but 
talkers  also,  who  are  not  doers.  But  where  the  heart  is 
full,  it  must  unburden  itself,  and  make  others  partakers 
with  it,  "  for  out  of  the  abundance  of  the  heart  the  mouth 
speaketh." 

And  now  the  bride  is  yet  more  adorned,  not  as  at  first 
with  a  single  ear-ring  or  a  single  bracelet  for  each  hand. 
Now  the  servant  puts  much  more  on  her,  "jewels  of 
silver  and  gold,"  and  (what  has  not  yet  been  mentioned) 
"  fine  raiment "  also.^^  "  To  her  was  granted  to  be  arrayed 
in  fine  linen ;  for  the  fine  linen  is  the  righteousness  of 
saints."  ^^  So  again  it  is  said,  "  Hearken,  0  daughter,  and 
consider ;  forget  also  thine  own  people  and  thy  father's 
house  :  so  shall  the  King  greatly  desire  thy  beauty ;  for 

"  Chap.  xxiv.  28,  30.  "  Chap.  xxiv.  53.  »<  Kev.  xix.  8. 

T  2 


276  Isaac,  or  the  Spirit  of  Sonship.  part  v. 

He  is  thy  Lord,  and  worship  thou  Hira.  She  shall  be 
brought  unto  the  King  in  raiment  of  needle-work ;  the 
virgins,  her  companions  that  follow  her,  shall  be  brought 
unto  thee."  ^^  Eaiment,  as  being  that  which  first  meets 
the  eye,  and  also  a  sign  of  our  station  and  employments, 
represents  our  habits  here.  Indeed  "  habit "  is  but  dress. 
Here  the  dress  is  one  marked  by  great  costliness, — "  clothing 
of  gold,  with  raiment  of  needle-work."  And  the  "  fine 
linen"  yet  is  "  raiment  of  needle-work,"  wrought  "  on  both 
sides,"  with  countless  stitches,  each  in  itself  almost  in- 
visible, by  which,  stitch  on  stitch,  the  work  is  wrouglit 
out,  until  it  displays  that  pattern  which  pleases  the  master's 
eye.  This  now  is  put  upon  the  bride,  while  "  her  brother 
and  mother  also  receive  precious  things,"  ^^  for  the  world 
too  profit  by  the  Church's  call,  though  they  will  not  leave 
their  Mesopotamia  to  find  a  better  land. 

One  thing  yet  remains  to  be  done.  The  bride  must 
leave  her  kindred  and  father's  house.  The  servant  came, 
not  to  make  his  home  there,  but  to  take  some  from  that 
far  country  to  share  in  Isaac's  lot.  But  the  bride  has 
friends  who  would  delay  her  going,  saying,  "  Let  her  abide 
with  us,  at  least  a  few  days," — brothers,  who,  though  they 
welcomed  the  messenger,  would  yet  keep  him  in  that  land 
where  they  will  continue  to  live,  and  where  they  die.^^ 
But  the  servant  cannot  stay.  Then  they  say,  "  We  will 
call  the  damsel  and  inquire  at  her  mouth.     And  they 

»*  Psalm  xlv.  10,  11,  14.  gratia  repleta,  ampliatis  jam  mu- 

3^  "  Quae  enim   prius   inaures  et  neribus  ditescat.     Puer  vero  matri 

armillas    recepit,    jam    nunc    vasa  ejus  ac  fratribus  dona  obtulit,  quia 

aurea  et  argentea  ac  vestes  accepit,  gentilitas  ex  qua  Ecclesia  ad  fid  em 

quia  sancta  Ecclesia  quse  ante  per  venit,   post   conversionem    ejus    in 

fidem,  obedientiam,  et  operationem  gloria   temporali  convaluit,"  &c. — 

percepit,      excrescens      postmodum  Grey.  M  ubi  supra. 

etiam  ad  spiritalia  dona  convalescit,  3'  Chap.  xxiv.  54-68 
ut.   proplietia;  spiritu    et    virtutum 


PART  V.  Isaac,  or  the  Spirit  of  So)i8hip,  277 

said  unto  her.  Wilt  thou  go  with  this  man  ?  And  she  said, 
I  will  go."  By  the  well  she  could  not  have  said  all  this. 
She  did  not  say  it  even  when  the  first  jewels  were  put 
upon  her.  But  now  she  has  heard  of  the  glory  of  her 
lord,  and  that  he  waits  for  her,  and,  spite  of  flesh  and 
blood,  and  its  hindrances,  she  says,  "  I  will  go." 

Nor  are  these  vain  words.  "  She  arose,  and  her  damsels, 
and  they  rode  upon  the  camels," — for  she  too  must  use  a 
camel  yet,  though  she  shall  surely  "  light  off  it  when  she 
beholds  Isaac." ^^  Thus  "she  followed  the  man."  But 
the  rough  things  which  bear  her  shall  soon  be  changed 
for  the  heart  of  Isaac  and  the  secret  of  his  tabernacle.  0 
blessed  day !  Then  indeed  all  the  tears,  and  sufferings, 
and  labours,  which  must  be  travelled  through,  shall  seem 
as  a  dream,  not  worthy  to  be  compared  with  the  glory 
that  shall  be  revealed  in  us.  0  Lord,  Thou  hast  called  us 
to  this  end.  Keep  us  as  Thine  own,  unspotted  from  the 
world,  till  we  are  for  ever  with  Thee.     Amen. 


§  TV. — Keturah,  and  Isaac  at  Lahai-roi. 

(Chapter  xxv.  1-11.) 

At  this  point  Abraham  takes  another  wife.  Here,  as 
throughout,  every  fact  and  word  presents  the  exactest 
figure  of  that  which  is  wrought  within  at  this  stage  of 
man's  development.  But  before  we  come  to  this,  let  us 
recall  one  peculiarity  of  that  development. 

I  allude  to  this,  that  as  our  inward  life  changes  its 
form  at  every  fresh  stage, — from  Adam  to  Abel,  then  from 
Seth  to  Noah,  then  to  Abraham,  and  from  him  to  Isaac  and 

38  Chap.  xxiv.  61,  64. 


278  Isaac,  or  the  Spirit  of  Sonship.  part  v. 

other  sons, — so  the  truth  embraced  at  each  successive 
stage  differs  in  form  according  to  the  varying  form  of  the 
elect  spirit  which  embraces  it.  Sarah  is  Abraliam's  wife ; 
in  other  words,  the  spirit  of  faith  lays  hold  of  truth  under 
the  Sarah  form,  that  is,  the  promise ;  but  the  spirit  of 
sonship  loves  another  form  of  the  same,  as  we  read, 
"  Isaac  took  Eebekah,  and  brought  her  into  Sarah's  tent, 
and  she  became  his  wife,  and  he  loved  her."  ^ 

But  there  is  more  than  this  ;  for  faith  not  only  embraces 
truth  under  a  form  somewhat  different  from  that  which 
the  spirit  of  sonship  apprehends ;  but  the  spirit  of  faith 
itself,  as  it  fulfils  its  course,  lays  hold  of  several  different 
principles.  Isaac  has  but  one  wife  ;  as  in  us  the  spirit  of 
sonship  never  embraces  any  but  the  one  true  principle  of 
the  New  Covenant.  But  Abraham  and  Jacob  each  have 
more.  For  faith  at  first  takes  law,  hoping  thereby  to  be 
fruitful  in  its  own  strength  ;  ^  while  Jacob  or  service,  as 
we  shall  see,  though  wishing  only  to  have  the  spiritual, 
finds  that  it  has  unintentionally  embraced  that  which  is 
first  and  natm'al.^ 

The  stage  we  now  have  reached  is  marked  by  Abraham 
taking  another  wife.  We  read,  "  Then  again  Abraham  took 
a  wife,  and  her  name  was  Keturah ;  and  she  bare  him 
Zimran,  and  Jokshan,  and  Medan,  and  Midian,  and  Ishbak, 
and  Shuah."  '*  Now,  after  Sarah's  death,  that  is,  after  the 
form  in  which  we  have  first  embraced  the  New  Covenant 
as  a  form  is  dead,  for  it  yet  lives  in  spirit ; — when  we 
see  that  forms  of  truth,  even  the  best,  are  given  to  serve  us 
for  a  season,  and  then  as  forms  to  pass  away ; — when  this 
is  not  only  believed  but  known,  and  a  new  form  of  truth, 

'  Chap.  xxiv.  67.    See  above  what  '  See  above,  on  chap.  xv. 

has  been  said   on  this  subject,   on  ^  See  below,  on  chap,  xxix. 

chap,  xxiii.  *  Chap,  xxv.  1,  2. 


PART  V.  Isaac,  or  the  Spirit  of  Sonship.  279 

suited  to  the  growing  spirit  of  sonship,  is  found  and  loved 
by  it ; — at  this  point  Abraham  takes  anotlier  wife  :  that 
spirit  of  faith,  so  long  without  fruit,  which  in  its  haste 
tried  law,  and  "  when  as  good  as  dead  "  begot  the  seed  of 
promise  out  of  the  barren  free-woman,  now  takes  another 
form  of  truth,  by  which  it  rapidly  produces  many  sons. 
The  question  is,  What  form  of  truth  ?  What  principle  is 
it  that  Keturah  represents  ? 

Now,  though  we  have  not  an  Apostle's  word  to  tell  us, 
as  in  the  case  of  Hagar  and  Sarah,  the  spiritual  import  of 
this  third  wife,  we  have  or  may  have,  if  we  will  wait, 
that  same  Teacher,  even  the  Spirit,  which  was  in  saints  of 
old  ;  for  the  Light  of  their  light  remains  undimmed, 
nearer  to  us  than  its  most  faithful  witnesses,  soon  to  shine, 
(Is  not  the  morn  already  breaking  ?)  not  upon  a  few,  but 
over  the  whole  earth.  Of  course,  if  a  soul  though  elect  has 
reached  only  to  the  Noah  stage,  this  scene  will  not  be 
understood.  Even  though  Abram  lives  in  us,  if  we  are 
only  now  leaving  Ur  of  the  Chaldees, — if  Terah  is  with 
us, — if  the  bond-maid  is  not  gone, — nay  more,  if  Sarah  yet 
is  in  the  flesh, — Keturah  cannot  be  known,  for  she  only 
comes  when  Sarah  as  an  outward  form  has  passed  away. 
But  if  this  is  done,  then  Keturah  will  come,  and  indeed  has 
come  in  thousands  who  are  fruitful  by  her  in  spirit,  though 
in  their  understanding  they  do  not  know  her  name. 

For  Keturah  is  that  practical  truth,  which,  neither  law 
nor  promise,  neither  bond-maid  nor  free-woman,  succeeds 
to  both  at  this  stage  of  faith's  life,  when  the  truth  which 
Sarah  represents  has  passed  from  an  outward  form  into  a 
higher  state.  St.  Paul's  epistles  are  full  of  Keturah.  All 
those  exhortations  which  are  not  mere  law,  and  which  as 
clearly  are  not  the  promise,  though  they  are  meant  to  fol- 
low it,  are  this  third  wife,  given  to  be  embraced  by  those 


280  Isaac,  or  the  Sjpirit  of  Sonshlp,  part  v. 

in  whom  Sarali  or  the  New  Covenant  has  already  borne 
fruit.  But  this  sort  of  truth  does  not  attract  the  believer 
until  Sarah  passes  into  a  higher  sphere.  Then  we  take 
Keturah  to  wife.  She  is,  as  her  name  imports,  "  a  savour 
of  a  sweet  smell."  ^  And  her  fruits  are  sweet  to  God  and 
man,  though,  like  Midian,  they  may  soon  be  corrupted  and 
even  oppose  the  chosen  line.  How  many  lovely  fruits 
have  there  been  borne,  the  offspring  of  faith,  and  that  not 
by  law,  but  by  the  precious  truth  which  Keturah  represents, 
— fruits  of  ascetic  life,  which  have  proved  in  the  event  to 
be  prejudicial,  or  at  least  opposed,  to  the  highest  inward 
life.  Indeed  the  word  "  ascetic "  means  in  itself  simply 
practical.^  Its  conventional  sense  declares  the  common 
end  of  such  efforts,  answering  exactly  to  the  course  and 
destiny  of  Keturah's  sons.'^  Such  fruits,  sweet  as  they  are, 
one  and  all  are  liable  to  rapid  deterioration.  They  possess 
indeed  some  of  the  good  things  of  faith,*  but  from  the  first 
they  are  distinguished  by  faith  from  the  spirit  of  sonship, 

*  Heb.  niltDp,  incrnse.  Compare  quam  nunc  senex  Abraham  sortitur 
this  with  what  St.  Paul  says  of  prac-  in  matrimonium,  Qvixiana  interpre- 
tical  truth,  Phil.  iv.  18,  and  Heb.  tatur,  quod  est  incent-um  vel  bonus 
xiii.  16.  Origen,  having  argued  odor.  .  .  Si  quis  ergo  vestrum  est  in 
that  some  mystery  must  be  hid  quo  suavitas  misericordiae,  si  quis 
under  this  union  of  Abraham  with  sine  intermissicne  orando  offert  Do- 
Keturah, — first,  from  the  fact,  thathe  mino  semper  incensum,  et  dioit, 
who  was  "as  good  as  dead  "  in  his  '  Dirigaturoratio  measicut  incensum 
hundredth  year,  now  at  a  hundred  in  conspectu  tuo,  elevatio  manuuni 
and  thirty-seven  begets  many  sous  ;  mearum  sacrifici'  m  vespertinum,' 
secondly,  from  the  analogy  of  the  hie  Cethuram  duxit  uxorem.  .  .  . 
other  two  wives,  both  of  whom,  ac-  Profectus  etenim  sanctorum  Scrip- 
cording  to  St.  Paul,  were  certain  tura  figuraliter  per  conjugia  desig- 
principles  ;  thirdly,  because  he  who  nat,"  &c. — Horn.  xi.  in  Gen. 
marries  truth,  though  it  may  die  v:ut  ®  'AaK-i]riK6s. 
in  one  form,  will  always  hold  it  in  ^  See  Numb.  xxv.  16,  17,  find 
another  ;  in  which  sort  of  marriage  Judges  vi.  1,  2,  for  examples  of  the 
the  older  we  are  the  more  fruit  we  way  in  which  Midian,  one  of  Ketu- 
may  bear,  as  Abraham  here  did. —  rah's  sons,  may  injure  and  oppress 
thus  defines  what  principles  KcUirah  the  elect  seed. 
represents :  —  "  Denique     Cethura,  "  Chap.  xxv.  6. 


PAiiT  V.  Isaac,  or  the  Spirit  of  Sonship.  281 

which  is  the  true  heir.  Isaac  is  not  Keturah's  son.  Son- 
ship  is  not  of  law,  uor  of  that  practical  truth,  which,  though 
not  law,  is  somewhat  akin  to  it.  Sonship  will  no  more 
come  of  these  than  figs  will  grow  from  slips  of  myrtle,  or 
vines  from  acorns.  Yet  Keturah's  sons,  like  oaks  and 
myrtles,  are  lovely  too,  and  pleasant  in  their  season,  though 
they  cannot  inherit  all  Abraham's  good  things. 

"  Then  Abraham  gave  up  the  gliost  and  died."  ^  The 
spirit  of  faith,  like  that  truth  which  it  has  so  long  been 
united  to,  now  passes  away  as  an  outward  form  from  forms, 
to  live  as  a  spirit  with  God  who  is  a  Spirit.  Isaac  now 
succeeds  to  Abraham's  place.  The  form,  in  which  the  elect 
life  henceforth  shews  itself,  is  not  faith  so  much  as  under- 
standing, for  the  spirit  of  sonship  is  also  a  spirit  of  under- 
standing. He,  in  whom  it  lives,  not  only  believes,  but  to 
faith  has  added  knowledge  and  intelligence,  even  "  the 
miud  of  Christ."  For  when  Isaac  is  come,  we  are  no  more 
under  the  schoolmaster,  as  servants  or  children  not  know- 
ing a  father's  will ;  but  as  sons,  and  because  we  are  sons, 
are  led  in  the  spirit  of  sonship  into  all  knowledge  and 
spiritual  understanding,  even  to  the  full  assurance  of  under- 
standing in  the  acknowledgment  of  the  mystery  of  God  the 
Father  and  of  Christ. ^°  Up  to  this  point,  though  the 
spirit  of  sonship  has  come,  it  has  been  comparatively 
feeble,  and  faith  has  been  the  ruling  life.  But  now  faith 
is  no  more  in  the  flesh,  but  is  changed  from  an  earthly 
form  into  a  spirit.  Isaac  therefore  takes  Abraham's  place  ; 
that  is,  faith  is  succeeded  in  om'  souls  by  spiritual  under- 
standing, which  like  Isaac  inherits  all  Abraham's  wealth, 
and  is  his  heir,  possessing  all  the  riches  of  true  faith. ^^ 
I  feel  how  little  words  can  express  the  spiritual  reality 

9  Chap.  XXV.  8.  "  Col.  ii.  2.  "  Chap.  xxv.  5. 


282  Isaac,  or  the  Spirit  of  Sonship.  part  v. 

represented  here.  Those  only  who  know  the  blessed  fact 
within  will  be  able  really  to  see  the  force  of  Abraham's 
death  and  Isaac's  succession  to  all  his  goods ;  faith  now 
lost  in  sight,  while  in  its  place  the  spirit  of  understanding, 
which  is  the  spirit  of  sonship,  inherits  the  thiugs  of  faith.^^ 
Soon  Isaac  has  even  more.  "  It  came  to  pass  after  the 
death  of  Abraham  that  God  blessed  his  son  Isaac."  If  we 
ask,  How  ?  we  are  told  only  this,  that  "  he  dwelt  by  the  well 
Lahai-roi :"  ^^  this  was  his  blessing.  And  this  is  a  blessing 
yet.  To  us  few  blessings  would  be  greater  than  a  spiritual 
dwelling  by  this  same  living  well.  Lahai-roi  means  "  the 
life  of  vision."  ^^  It  was  the  place  where  life  and  vision 
were  preserved  after  the  angel  of  the  Lord  had  spoken  and 
revealed  himself.  It  figures  that  depth  of  the  word  into 
which  we  drink,  when  "  the  well  of  the  living  and  seeing," 
that  is  the  spiritual  sense,  is  really  opened  to  us.^^  Nature 

'^  Saints   of  old   spoke  much  of  also  1  Cor.  ii.  5,  6.     Those  who  •wish 

this.     They  may  seem  at  times  to  to  consult  the  Fathers  will  find  some 

have    drawn    the   line    too    widely  striking    thoughts    on    this  subject, 

between  iriaTis  and  yvwcris,  and  tti-  Clem.  Alex.  Strom.  1.  vi.  c.  9,  and 

CTiKhs  and  yyurrTiKds ;  but  there  is  1.  vii.  c.   10,  and  Orige?i.  i7i  Job.  t. 

important  truth  in  the  distinction.  xix.  pp.  263,  264.     Ed.  Huet. 

That   we   know   so   little   of  faith  *'  Chap.  xxv.  11. 

changing  to  knowledge,  shews  where  **  So  Gesenius  and  others  trans- 

we  are.     See  John  viii.  31,  32,  where  late  the  name.     The  LXX.  render 

our  Lord  promises   to   "  those  who  it  rb  (ppeap  rij-s  opdcrews,  "  the  toell  of 

believed    on    Him,"    that    "if  they  vmo7i."     I  may  add  that,  in  chap, 

would  continue  in  His  word,  they  xvi.   13,   14,  where  the  name  first 

should  ^now  the  truth,  and  the  truth  occurs,  the  true  translation  in  verse 

should  make  them  free."     Compare  13  seems  to  be, — "  Have  I  even  seen, 

also  St.  Paul's  faith  in  Christ  dead  (i.e.    haxe  I   my  sight   preserved,) 

and  risen  again,   1   Cor.  xv.    3,    4,  after  my  vision  ? "     Therefore   the 

with    his   longing  desire  "to  k/iow  well  was  called  Beer-Lahai-roi,  "the 

Him.   and  the  power  of  His  resur-  well  of  the  life  of  vision;^'  because 

rection,"Phil.  iii.  10  ;  and  his  prayer  here  life  was  preserved  after  seeing 

for   those  of  whose  "faith  he  had  the  angel  of  the  Lord, 

heard,"  that   "  the  Father  of  glory  '*  "  Puteus    viventis  et  videntis, 

would  give  them  the  spirit  of  wisdom  (i.  e.  Lahai-roi,)  est  sacrae  Scripturse 

and  revelation  in  the  knovAcclge  of  profunditas,  quam  nobis  ad  irriga- 

Him,"  &c.     Eph.  i.  15,  17,  18,     See  tionem   mentis   prsebuit  omnipotens 


PART  V.  Isaac,  or  the-  Spirit  of  Sonship,  283 

cares  not  to  drink  of  such  a  spring.  The  waters  are  too 
deep  for  the  carnal,  who,  if  they  see  them,  only  wonder 
and  pass  on.  But  Isaac  loves  the  well.  In  his  eyes  it  is 
not  his  least  blessing,  that  he  may  dwell  and  drink  here. 
Blessed  it  is,  like  Abraham,  to  dwell  at  Bethel  and  Hebron, 
b}^  faith  to  rest  in  worship  and  happy  fellowship.  Blessed 
is  it  to  see  Salem  and  her  king ;  in  peace  to  eat  the  holy 
bread  and  wine.  Blessed  is  it  to  know  Beer-sheba,  the  well 
of  the  oath  ;  to  drink  the  refreshing  streams  which  the 
word  of  the  covenant  makes  to  flow  around  us.  But  more 
blessed  far  is  Beer-Lahai-roi,  the  well  of  the  life  of  vision, 
where  we  learn  to  live  among  and  see  unseen  things.  None 
dwell  here  but  the  pure  in  heart.  None  else  see  Grod,  or 
the  hidden  things  of  Grod.  Others  will  see  the  world,  or 
themselves,  or  their  own  or  others'  sins,  or  even  certain 
doctrines.  But  the  "  pure  in  heart  see  Grod  ;''  ^^  and  there, 
beholding  His  glory,  are  changed  step  by  step  into  His 
image,  to  see  as  He  sees  things  which  eye  hath  not  seen, 
even  the  things  which  the  Spirit  reveals  to  them  who  walk 
with  God.  0  Lord,  give  unto  me  thus  to  dwell  at  Lahai- 
roi ;  to  know  yet  more  and  more  of  this  blessed  life  of 
vision  ;  not  only  to  visit  the  well,  and  depart,  but,  like 
Isaac,  to  abide  and  learn  there,  until  in  Thy  presence,  still 
blessed  in  Thee,  this  "  life  of  vision "  shall  be  mine  for 
evermore. 

Such  is  this  scene  within.     Like  all  the  rest  it  has  its 


Deus." — Greg.   M.  apud  Ptiterium,  ut  habitare  merear  ad   puteum  vi- 

1.  i.   siipr.   Gen.  c.  53.     "  Hsec  est  sionis.  .  .  .  Si  non  solum  secundum 

benedictio,  qua   benedixit  Dominus  litorara    sed    aliquid    et    secundum 

Isaac,    ut  hal>itaret  ad  puteum   vi-  spiritum  attingere  potuero,  videbor 

sionis.     Intelligentibus  grandis  est  apud  puteum  visionis,"  &c. — Orig. 

ista  benedictio.     Utinam  et  Domi-  Horn.  xi.  in  Gen. 
uus  mihi  donet  banc  benedictionem,  '^  Matt.  v.  8. 


284  Isaac,  or  the  Spirit  of  SonsJdp,  part  v. 

fulfilments  in  the  outward  world,  and  in  the  dispensations 
also. 

Outwardly,  Abraham  here  represents  men  of  faith,  now 
matured  and  richly  blessed  ;  Ketarah's  sons,  those  children 
of  faith  whose  spiritual  life  has  sprung  out  of  the  affection 
of  practical  truth,  rather  than  out  of  either  law  or  pro- 
mise. Such  souls,  the  distinctive  mark  of  whose  life  is  a 
peculiar  reverence  for  religious  practices  tending  to  asce- 
ticism, will  in  the  next  generation  shew  marks  of  deterio- 
ration, in  a  greater  zeal  for  what  is  outward  than  for  what 
is  truly  spiritual ;  and  become,  like  Midian,  snares  to 
Israel,^^  though  a  Moses  may  find  a  wife  there,^^  and  a 
Jethro  of  this  seed  be  "  for  eyes "  to  the  elect,  when  they 
come  into  the  wilderness. ^^  But  they  are  not  the  chosen 
heirs.  Sarah's  sons,  the  children  of  promise,  are  the  seed 
which  shall  inherit  all  things. 

In  the  dispensations  also  this  scene  is  fulfilled.  When 
Sarah,  that  is,  the  Grospel  dispensation,  has,  even  as  Hagar 
or  law,  run  its  full  course  ;  when  the  marriage  of  the  Bride 
is  come ;  then  appears  not  only  one  seed  or  son  in  Abra- 
ham's house,  but  many  seeds.  So  shall  it  be  when  the  Son 
obtains  His  rights ;  when  faith  is  changed  to  sight,  and 
the  children  of  the  promise  are  blessed,  and  know  the  life 
of  vision  ;  while  others,  born  after  the  marriage  of  the 
Bride,  are  witnesses  that  in  Abraham  all  nations  shall  be 
blessed.  Then  not  only  shall  the  favoured  "  vine  and  fig- 
tree"  be  glad,  but  "  the  field  shall  be  joyful,  and  all  that  is 
therein  :  then  shall  all  the  trees  of  the  wood  rejoice  before 
the  Lord ;  "  (though  the  vine  still  differ  from  the  oak,  and 
the  fig  and  olive  from  the  pine-tree;)  "for  He  cometh, 


"  Numb.  XXV.  17,  18.  "  Exod.  xviii.  1,  24,  and  Numb. 

'«  Exod.  ii.  15,  16,  21.  x.  29-32. 


PART  V.  Isaac,  or  the  Spirit  of  Sonship,  285 

for  He  Cometh  to  judge  the  earth  :  He  shall  judge  the 
world  with  rigliteousness,  and  tlie  people  witli  His  truth."  ^o 
When  that  day  dawns,  may  we  be  with  that  Son,  whom 
the  Father  hatli  appointed  Heir  of  all  things,  to  share  His 
joys,  blessed  not  only  by  Him,  but  with  Him,  drinking  of 
the  water  of  life,  "  the  life  of  vision,"  for  ever.     Amen. 


§  V. — The  Trials  of  Isaac  RESPECTiNa  Seed. 

(Chapter  xxv.  12-23.) 

The  stage  now  reached  is  one  of  high  blessing.  Abraham 
no  longer  lives  in  earthly  form.  Faith  henceforward  is  no 
more  in  the  flesh,  but  is  changed  from  an  outward  form 
into  a  spirit  which  sees  God  ;  while  Isaac  takes  Abraham's 
place :  that  is,  faith  is  succeeded  in  our  souls  by  spiritual 
understanding,  which,  like  Isaac,  dwells  at  Lahai-roi,  and  is 
Abraham's  heir,  possessing  all  the  riches  of  true  faith.  Yet 
even  here  the  elect  must  still  be  tried.  He  desires  fruit, 
but  for  long  years  Eebekah  is  barren.^  Infinite  love  or- 
dains it  thus  for  good.  With  such  rich  gifts  the  soul  re- 
quires some  check  to  keep  it  healthy.  Thus  delays  which 
try  our  patience,  are  needful  for  us,  as  the  shade  and  cool 
of  evening,  which  seems  to  stay  their  growth,  is  needful  to 
the  plants  as  much  as  warmth  and  sunshine.  Such  delays 
are  really  rests ;  for  unbroken  joy,  like  constant  sunshine, 
would  parch  the  spirit ;  while  in  these  rests  our  Grod  and 
Father  teaches  His  elect  their  own  insufficiency,  and  that 
all  their  fresh  springs  are  in  Him  alone. 

The  trial  here  then  is  again  respecting  fruit,  and  it 
touches  Isaac  both  directly  and  indirectly.     At  the  very 

20  Psalm  xcvi.  12,  13.  '  Chap.  xxv.  21 


286  Isaac,  or  the  Spirit  of  Sonship.  part  v. 

time  he  is  lamenting  his  own  barrenness,  Ishmael,  the 
seed  of  Hagar,  is  seen  to  increase  rapidly.  Thus  there  is 
grief,  first,  from  the  elect's  own  weakness,  and  then,  from 
the  rapid  growth  of  the  carnal  seed  ;  to  find  the  fruit  of 
the  spirit  so  late  in  manifesting  itself,  and  the  fruit  of  the 
flesh  so  early,  strong,  and  numerous. 

The  spread  of  Ishmael's  seed  comes  first ;  that  carnal 
spirit,  which  springs  from  the  union  of  faith  with  law 
within  us,  begets  many  forms  of  life.  "  These  are  the 
generations  of  Ishmael,  whom  Hagar,  Sarah's  handmaid, 
bare  unto  Abraham :  these  are  their  names,  according  to 
their  generations  ;  Nebajoth,  and  Kedar,  and  Adbeel,  and 
Mibsam,  and  Mishma,  and  Dumah,  and  Massa,  Hadar, 
and  Tema,  Jetur,  Naphish,  and  Kedemah,  twelve  princes 
according  to  their  nations." ^  Thus  spreads  the  carnal  seed. 
The  elect,  the  spirit  of  sonship  and  understanding  in  us, 
may  be  at  Lahai-roi.  Grrace  may  have  bestowed  a  well  of 
vision.  Instead  of  naked  Adam,  there  may  be  the  spirit 
which  like  Isaac  has  offered  itself  to  G  od,  which  is  beloved 
and  blessed  of  Him.  Yet  all  this  checks  not  the  growth 
of  the  flesh,  and  that  even  while  the  elect  spirit  in  us  is 
mourning  its  own  barrenness.  For  the  fleshly  seed  breaks 
forth  as  it  will :  it  has  "  children  at  its  desire  ;"^  it  "  is  not 
in  trouble  like  other  men,  neither  is  it  plagued  like  other 
men  ;  therefore  pride  compasseth  it  as  with  a  chain,  vio- 
lence covereth  it  as  a  garment."''  The  sons  of  Grod  must 
often  say,  "  My  time  is  not  yet,  but  your  time  is  always 
ready  :"^  "we  are  weak,  but  ye  are  strong ;  we  are  despised, 
but  ye  are  honourable."  ^  The  flesh  has  no  such  delays. 
It  brings  forth  its  fruits  of  wrath  and  envy  and  emula- 

'  Chap.  XXV.  13-16.  *  John  vii.  6,  8. 

5  Psalm  xvii.  14.  ^  1  Cor.  iv.  10. 

♦  Psalm  Ixxiii.  5,  10. 


PART  V.  Isaac,  or  the  Spirit  of  Sortslilp.  287 

tion,  even  though  the  spirit  dwells  at  Lahai-roi.  And 
the  very  grace  bestowed  upon  the  inner  man  seems  at 
times  only  to  excite  the  flesh  to  greater  activity  and  open 
opposition. 

Meanwhile  the  spirit  waits  from  year  to  year,  sighing 
for,  yet  not  seeing,  the  seed  the  Lord  has  promised  it. 
Isaac  is  sorely  tried.  For  twenty  years  Eebekah,  the 
beloved  of  his  heart,  is  "  barren,"  and  produces  no  fruit.'^ 
Then,  having  conceived,  she  feels  two  different  lives,  op- 
posing each  other  within,  even  before  they  shew  them- 
selveL^.  Thus  barrenness  first  causes  grief.  That  is  re- 
moved. Then  fruitfulness  brings  with  it  fresh  disquietude. 
A  cross  there  must  be,  to  keep  us  low,  and  to  shew  the 
unfailing  resources  of  God  our  Saviour. 

Eebekah  is  spiritual  truth.^  Such  truth  should  not 
only  be  a  living  and  active  principle  in  us,  but  should  pro- 
duce other  forms  of  life.  For  this  end  is  it  given.  Never- 
theless, for  years  after  sonship  is  mature  in  us,  it  brings 
forth  no  fruit.  It  rests  in  peace  at  Lahai-roi,  but  the  new 
life  of  service,  which  it  should  produce,  is  not  yet  mani- 
fested. Nor  does  Isaac  feel  this  at  first.  But  Hagar's 
seed  increase.  Eebekah  still  has  no  child.  Then  he  cries 
to  the  Lord  for  help,  and  is  heard.  "  The  Lord  was  en- 
treated of  him,  and  Eebekah  conceived  seed." 

So  is  it  yet.  That  form  of  truth,  which  the  spirit  of 
sonship  has  embraced  as  a  living  principle  by  which  to 
be  fruitful,  lives  within  us  for  awhile  before  it  bears  fruit. 
But  the  elect  still  waits  on  God.  Faith  may  try  carnal 
means,  may  take  a  Hagar:  the  spirit  of  sonship  cannot  do 


'  Chap.  xxY.  21.     Compare  verse  years  old  when  the  bare  Esau  and 

20, — "  Isaac   was    forty    years    old  Jacob.'' 

when  he  took  Eebekah  to  wite,"  with  ®  See  on  chap.  xxiv. 
verse   26, — "Isaac   was    threescore 


288  Isaac,  or  the  Spirit  of  Sonship.  part  v. 

so.  It  may  be  fruitless,  but  it  will  not  embrace  law.  It 
is  in  itself  a  proof  of  Grod's  almighty  power.  To  Him 
therefore  it  cries  for  strength,  and  Eebekah  is  no  more 
barren  ;  in  Grod's  strength  she  bears  fruit. 

But  this  fruitfulness  has  its  pains  also.  Rebekah  no 
sooner  conceives,  than  she  is  sorely  disquieted.  "  The 
children  struggled  within  her,  and  she  said,  If  it  be  so,  why 
am  I  tluis?"^  And  so  the  truth  which  the  spirit  loves, 
when  at  length  it  labours  to  bring  forth  another  life,  is  felt 
to  contain  two  distinct  elements.  Till  it  conceives,  we  do 
not  perceive  this.  Nevertheless,  it  is  so.  We  say  of  that 
truth  which  Eebekah  figures,  that  it  is  spiritual ;  and  so  it 
is.  But  we  are  deceived  if  we  think  that  therefore,  as 
apprehended  by  us,  it  is  unmixed  and  wholly  free  from 
outward  things.  Our  understanding  can  only  possess  forms 
of  truth,  and  to  these  certain  fallacies  connected  with  the 
senses  invariably  connect  themselves.  Hence,  when  at 
this  stage  the  spirit  in  us  by  the  truth  has  begotten  a  new 
life,  the  inherent  difference  of  the  elements  which  go  to 
form  the  truth  makes  itself  felt,  even  before  these  differing 
elements  are  distinctly  developed  into  separate  forms  of 
outward  life.  At  the  faith  stage  this  is  not  known.  But 
now,  when  the  spirit  of  understanding  is  come,  it  is  first 
felt,  and  then  its  cause  is  understood.  Happy  should  we 
be,  could  we  bear  only  Jacobs  ;  but  formed  as  we  are,  if 
our  principles  are  fruitful,  the  seed  will  to  the  end  be 
diverse,  and  inward  struggling  must  be  the  result. 

Here  then  we  learn  the  reason  of  that  inward  strife  or 
conflict,  which  so  often  reappears  in  the  progress  of  the 
elect  spirit.  The  Lord  Himself  teaches  us  why  it  must 
be ;  at  the  same  time  promising  that  the  first  and  natural 
shall  in  the  end  give  place  to  the  spiritual : — "  Two  nations 

9  Chap.  XXV.  22. 


PART  V.  Isaac,  or  the  Spirit  of  Sonship,  289 

are  in  tliy  womb,  and  two  manners  of  people  shall  be 
separated  from  thy  bowels,  and  the  one  people  sliall  be 
stronger  than  the  other  people,  and  the  elder  shall  serve 
the  younger."  ^°  Thus  even  Isaac  begets  him  whom  God 
hateth,^^  and  thus,  though  sonsliip  is  come,  do  we  feel  the 
same  old  contest  which  was  waged  from  the  beginning, — 
"  the  flesh  lusting  against  the  spirit,  and  the  spirit  against 
the  flesh,  so  that  we  cannot  do  the  things  that  we  would  ;" 
and  this  not  from  Hagar's  seed  alone,  but  even  in  the  fruit 
of  Isaac,  the  true  and  beloved  heir.  So  it  must  be  while 
we  are  in  this  tabernacle.  A  seed  cast  into  the  earth  draws 
into  union  with  its  life  the  nature  of  the  soil  wherein  it 
shoots  forth.  According  to  its  soil  the  selfsame  plant 
varies  its  hue  and  form.  In  it  is  both  the  vegetable 
life,  and  the  life's  clothing,  which  is  of  the  earth  earthy. 
So  the  wind,  which  breathes  from  the  south,  comes  mixed 
with  odours,  testifying  over  what  it  has  passed,  and  what 
it  bears  with  it.  So  with  the  spiritual  seed.  The  womb 
it  grows  in  is  of  the  earth.  Hence  with  the  heavenly  in  us 
the  earthy  grows  also.  We  forget  this,  and  therefore  are 
troubled.  But  He,  who  hath  loved  us,  "knoweth  our  frame, 
and  remembereth  that  we  are  dust,"  and  will  work  His 
pleasure  in  us  spite  of  that  flesh,  the  deformity  of  which 
His  indwelling  makes  even  more  apparent.^^ 

'"  Chap.  XXV.  23.  adulteria,  furta,  et  his  similia.  Vides 

•'  "  Esau  have  I   hated." — Mai.  quantus  malorum  populus  intra  nos 

i.  23;  Rom.  ix.  12,  13.  est.    Si  vero  mpreamur  ilium  vocem 

'■•*  After  alluding  to  the  outward  dicereSancto  Spiritui, '  A  timore  tuo, 

fulfilment  of  this  scene,  as  one  which  Domiue,  in  utero  concepimus,'  .  .  . 

needed   no  comment,    Origen   thus  tunc  et  alius  intra  nos  populus  in- 

gives  the  inward  application  : — "  Et  venitur  in  spiritu  generatus.     Fruc- 

de  singulis  nobis  hoc  dici  potest,  quia  tus  enim  spiritus  est  charitas,  gau- 

duae  gentes,  et  duo  populi  intra  nos  dium,  pax,"  &c.  —  Oriff.  Horn.  xii. 

sunt,     Nam  et  virtutum  populus,  et  i7t  Gen.    So  too  Augnsti7i.  in  Psalra. 

vitiorum,    intra  nos  est.     De  corde  exxxvi.  {E.  V.  137,)  §  18. 
enim  procedunt  cogitationes  make, 


290  Isaac,  or  the  SjArit  of  SonsJii/p.  part  v. 

Such  is  the  scene  within.  In  the  world  without,  Ee- 
bekah  is  that  body  which  is  formed  by  the  truth,  that  is, 
the  true  Church,  whose  barrenness  oft-times  afflicts  God's 
sons,  while  Ishmael's  seed,  the  children  of  law,  increase 
and  multiply.  But  the  true  Church  is  fruitful  through 
prayer.  Then  comes  fresh  grief,  to  find  in  the  same  one 
mother  a  double  and  conflicting  seed,  who,  like  the  chaff 
and  the  wheat,  though  from  one  root  and  stalk,  are  destined 
to  a  very  different  end,  the  one  to  be  gathered  safely  into 
the  garner,  the  other  to  be  rejected  and  burnt  up.^^  But 
the  very  nature  of  the  Church,  even  as  of  truth,  whilst 
upon  earth,  involves  the  presence  of  an  outer  as  well  as  an 
inner  element ;  and  this,  though  we  may  not  see  it  in  the 
Church's  constitution,  (though  it  is  there,)  will  surely  come 
out  and  shew  itself  in  her  double  seed.^*  What  son  of 
God  has  ever  loved  and  preached  the  truth,  without  dis- 
covering ere  long  that  from  the  self-same  seed,  within  the 
same  household  of  God,  proceed  two  diverse  families  ; 
one,  akin  to  that  part  of  the  truth  which  is  outward ;  the 
other,  to  that  which  is  more  inward  and  spiritual.  Thus, 
in  the  one  Church  two  seeds  grow  and  strive,  causing  no 
little  pain  to  their  perplexed  mother.  If  hereby  she  is  led 
to  the  Lord,  though  perplexed,  in  His  presence  she  is 
taught  His  purpose  and  learns  to  trust  in  Him. 


'^  Matt.  iii.  12.  natos  continebat:  pulsabant  materna 

"  Augustine   often   refers  to  this  viscera  discordiis  internis.      Sic  et 

outward  fulfilment.   Commenting  on  modo,   quamdiu    genitus   datus  est 

tlit^   words,    in  Psalm  cxxvi.  (£".  V.  ecclesiae,  quamdiu  parturit  ecclesia, 

127,)  3,  "the  fruit  of  the  womb  is  ipsi  sunt  intus  et  boni  et  mali.  .  .  . 

His  reward,"  he  says,  "  Cujus  ven-  Jacob  dilexi,  dicit  Deus,  Esau  autem 

tris  ?  Ecclesiae  ;  in  cujus  ventre,  quia  odio   habui.     Ambo   de   uno   utero 

ojus  typum   Rebecca   gestabat,  duo  processerunt :    unus   amari    meruit, 

iili  geraini  tamquam  duo  pnpuli  luc-  alius  reprobari."     vSee  also  Ser?n.  4, 

t:il)antur.     Una  mator  in  visceribus  Class,  i.  Be  Jac.  et  Esau  ;  and  Tract. 

Kuis   dissentientes    fratres    nondum  xi.  §  10,  in  Johan.  iii.  3,  4. 


Isaac,  or  the  Spirit  of  Sonship.  291 


§  VI. — Isaac's  Twofold  Seed,  the  Elder  and  the 
Younger. 

(Chapter  xxv.  24-34.) 

Two  new  forms  of  life  now  appear.  Those  minds,  the 
legitimate  fruit  of  the  spirit  of  sonship  in  us,  whose  mutual 
opposition  has  been  felt  ere  they  were  seen,  now  mani- 
festly shew  themselves.  There  is  still  a  double  seed, — 
"  two  sons," — "  the  elder  and  the  younger,"  who  shew 
through  life  their  essential  unlikeness  to  each  other,  until 
at  last  the  younger  overcomes.  These  "two"  at  each 
stage  are  always  flesh  and  spirit :  "  that  is  not  first  which 
is  spiritual,  but  that  which  is  natural."  ^  But  as  we 
advance,  and  man  is  more  and  more  developed,  both  flesh 
and  spirit  are  apprehended  and  shew  themselves  in 
different  forms.  We  have  seen  how  man  becomes  re- 
generate man,  and  how  regenerate  man  is  developed  into 
the  man  of  faith,  and  again  how  the  man  of  faith  through 
many  trials  is  developed  into  man  possessing  the  spirit  of 
sonship  and  understanding.  So  the  flesh  at  each  stage 
re-appears  in  some  new  form.  Cain,  Ishmael,  and  Esau, 
all  are  "  that  which  is  first  and  natural."  But  in  Cain  we 
have  the  fleshly  mind  as  it  grows  out  of  Adam,  that  is,  the 
mere  natural  man.  Ishmael  is  the  same  carnal  mind,  as 
it  springs,  through  intercom-se  with  law,  out  of  a  true  man 
of  faith.  Esau  is  this  same  flesh,  as  it  grows  out  of  one 
in  whom  the  spirit  of  sonship  lives  and  walks  with  God. 
So  strong  is  this  root  in  us,  so  quick  stage  after  stage  to 
shew  itself,  not  only  in  that  which  is  of  the  flesh,  but  in 
connection  also  with  that  which  is  elect  and  spiritual ;  a 

>  1  Cor.  XV.  46. 
u  2 


292  Isaac^  or  the  Spirit  of  Sonship,  paet  v. 

sad  witness  of  the  rock  whence  we  are  hewn,  and  the  hole 
of  the  pit  whence  we  are  digged. 

In  Isaac's  sons,  then,  we  see  the  flesh  and  spirit,  as  they 
grow  out  of  one  in  whom  the  spirit  of  sonship  is  the 
ruling:  life.  Here  we  have  the  flesh  at  the  best.  Esau  is 
in  many  respects  lovely  and  lovable  ;  outwardly,  a  great 
advance  on  Cain,  yet  at  heart  still  carnal,  sensual,  devilish. 
Jacob  on  the  other  hand  does  not  shew  so  well  as  some  of 
the  earlier  forms  of  the  elect  life.  For  the  spirit  here  is 
not  the  spirit  of  faith  or  sonship,  but  of  service,  instinc- 
tively "  laying  hold  with  its  hands,"  to  bring  the  natural 
man,  or  so  much  of  it  as  it  can  win,  into  subjection  to  a 
higher  life.  In  this  attempt  the  spirit  goes  through  much 
toil,  which,  though  in  its  result  it  advances  the  elect,  in 
tlie  performance  brings  to  light  weaknesses  which  we  have 
not  seen  hitherto.  We  do  not  at  first  know  what  may  be 
brought,  not  out  of  our  flesh  only,  but  out  of  our  spirits, 
by  trying  circumstances.  But  if  we  labour  as  Jacobs  to 
see  "  the  elder  serve  the  younger,"  our  attempts  will  open 
a  page  within,  humbling  indeed,  but  not  less  profitable. 

These  sons,  the  different  forms  of  life,  which  at  this 
stage  of  sonship  are  produced  by  the  elect  soul,  are  now 
manifested.  They  are  thus  described  at  their  birth  : — 
"  The  first  came  out  red,  all  over  like  a  hairy  garment,  and 
they  called  his  name  Esau :  and  after  that  came  his  brother 
out,  and  his  hand  took  hold  on  Esau's  heel,  and  his  name 
was  called  Jacob."  ^ 

To  look  at  the  elder  first.  He  was  "  red,"  or  ruddy,  as 
the  word  is  rendered  by  our  translators  in  the  only  two 
other  places  where  we  find  it.^    It  describes  natural  health 

2  Chap.  XXV.  24-26.  Edom.     The  LXX.  translate  it  irvp- 

^  1  Sam.  xvi.  12,  and   xvii.  42,       ^ocktis. 
Ileb.  '''5l^^{<,  from  the  same  root  as 


PART  V.  Isaac,  or  the  Spirit  of  Sonship.  293 

and  strength,  in  contrast  to  that  weakness  out  of  which 
Abraham  and  all  the  elect  are  made  strong.  So  fair  is 
the  flesh  at  this  stage.  Some  think  that  the  carnal  mind, 
because  "  it  profiteth  nothing,"^  and  "cannot  please  God,"^ 
must  therefore  be  without  attractions,  an  imsightly  de- 
formed thing.  In  some  forms  it  is  vile  indeed ;  but  in 
others,  and  especially  as  Esau,  it  is  for  a  season  beautiful. 
But  its  beauty  soon  corrupts.  Ere  long  Esau  is  Edom, 
that  is,  the  red  one  ;  ^  his  hue,  like  the  "  red  horse,"  and 
"scarlet  beast,"''  bespeaking  that  fierce  life  within,  which 
mil  come  out  through  all  its  coverings.  Then  we  see  that 
Edom  is  little  else  than  Adam  ;  slightly  altered,  but  at 
bottom  the  same  old  man,  which  is  of  the  earth,  earthy.^ 
Such  is  the  flesh,  at  its  best ;  fair  at  first,  but  degenerating 
as  it  grows,  until  it  shews  all  its  inbred  violence. 

Esau's  other  mark  was  "  hair."  He  was  "  all  over  like 
a  hairy  garment."^  This  too  figures  grace  and  strength. 
The  Lord,  describing  the  growth  and  comeliness  of  Jeru- 
salem, says,  "  Thy  hair  was  grown ; "  ^^  while  "  well-set  hair  " 
is  set  in  contrast  to  "  baldness,"  as  strength  to  weakness, 
and  beauty  to  burning.^ ^  Esau  has  all  this  strength;  but 
it  avails  as  nothing  in  obtaining  heavenly  things.  There- 
fore the  priests  at  consecration  had  to  "shave  all  their 
flesh." '2  Therefore  the  leper  before  he  could  be  cleansed 
must   "cut  off  all   his  hair,  his    beard,   his    eye-brows, 

♦  John  vi.  63.  nected  with  nDlii,  or  earth. 

5  Rom.  viii.  8.  ^  Chap.  xxv.  25.    The  name  Esau 

«  Chap.  xxv.  30,  and  xxxvi.  1,8.  is  by  some  transhited  "  hairy."     See 

'  Rev.  vi.  4,  and  xvii.  3.  Gesenius   on    the    word.       Jerome 

8  In   the   Hebrew,  the  difference  however  (Novt.  Heh.)  renders  it  by 

between  Edom  and  Adam,  DhX  and  "  operans"  from  another  root. 

DIX,  is  only  in  the  vowel  points,  '"  J^^''^-. .^''\-  ^• 

,   ^/'  ;;    .  .     ,      ,  "  Isa.  111.  24. 

both  names  being  most  closely  con-  12  jsfumb.  viii.  7. 


294  Isaac,  or  the  Spirit  of  Sonship  part  v. 

even  all  his  hair."^^  For,  in  consecration  or  cleansing,  the 
strength  of  the  flesh  is  to  be  put  away,  because,  while  that 
strength  lasts,  God  cannot  be  fully  known.  Besides  hair, 
from  marking  strength,  if  excessive,  shews  wildness ;  as 
the  growth  of  Nebuchadnezzar's  hair,  until  "it  was  like 
eagle's  feathers,"  indicated  his  thorough  brutality.''*  So 
does  strength  in  the  flesh  tend,  if  it  increase,  to  make  us 
like  to  beasts,  rough,  brutal,  wild,  and  unclean.  The  flesh, 
as  Esau,  becomes  all  this ;  so  nearly  akin  is  even  its  beauty 
to  that  which  is  wild  and  animal. 

Of  the  younger  less  is  said.  We  only  read  that  "  his 
hand  took  hold  of  Esau's  heel,"  whence  "his  name  was 
called  Jacob."  ^^  This  name,  in  its  very  form  and  compo- 
sition, figures  that  which  Jacob  represents,  namely,  the 
divine  working  in  the  natural,^^  and  his  unconscious  act 
reveals  what  Jacob  is,  as  the  hair  and  colour  mark  what 
Esau  signifies.  Jacob  is  that  life  which  "  takes  hold  with 
the  hand,"  that  is,  the  spirit  of  service,  in  contradistinction 
to  the  earlier  forms  of  the  elect  spirit.  This  is  the  form 
which  the  spiritual  mind  assumes,  when  Isaac  or  sonship 

"  Lev.  xiv.  8,  9.  -which,  like  n,  in  Hebrew  is  symbolic 
'*  Dan.  iv.  33.  "Pili  carnis  sunt  of  the  divine ;  as  we  see  in  its  addi- 
vitse  veteris  cogitationes ;  .  .  .  .  bene  tion  to  the  name  Oshea,  changing  it 
autem  per  Moysem  dicitur,  '  Levitse  to  Jehoshua. — Numb.  xiii.  8,  16. 
radant  omnes  pilos  carnis  suse '  ....  This  idea,  of  the  divine  working  in 
quia  is  qui  in  obsequiis  divinis  assu-  the  natural,  is  exactly  that  set  forth 
niitur,  debet  ante  Dei  oculos  a  cunc-  in  Jacob.  Augustine  says,  "  Sup- 
tis  carnis  cogitationibus  mundus  ap-  plantatio  enim  vocatur  Jacob.  Et 
parere,  ne  illicitas  cogitationes  mens  nee  ipsa  supplantatio  inanis  est, 
proferat,  et  pulchram  animse  speciem  quia  in  figura  accipitur,  quomodo 
quasi  pilis  fruticantibus  deformem  dolus.  Non  enim  jam  erat  tanta 
reddat."—  Greg.  M.  Moral,  in  Job.  malitia  in  fratre,  ut  vellet  supplan- 
1.  V.  c.  33,  §  59.  tare  fratrem  suum.  Tunc  enim 
'^  Chap.  XXV.  26.  dictus  est  supplantator,  quando 
'^  The  word  is  formed  from  Dpy,  manu  fratris  sui  nascentis  pedem 
the  keel,  (that  part  of  Adam  which  tenuit ....  Supplantatio  autem  car- 
was  to  be  bruised,  that  is,  his  fleshly  nalium,  vita  spiritalium  est,"  &c. — 
part,)  with  the  addition  of  ■>,  a  letter,  Serm.  iv.  Class,  i.  §  28. 


PART  V.  Isaac,  or  the  Spirit  of  Sonship,  295 

produces  its  legitimate  fruit.  Jacob  is  worker  throughout, 
busy  with  his  hand,  not  so  much  a  life  of  faith  or  sonsliip 
as  of  untiring  service  ;  toiling  to  win  and  bring  into  sub- 
jection things  which  till  now  had  been  given  up  as  alto- 
gether beyond  the  elect's  reach.  In  all  this  much  of  earthly 
craft  is  seen ;  and  Jacob,  because  of  his  haste,  is  lovingly 
disciplined,  until  he  learns  the  folly  of  many  of  his  schemes 
to  bring  about  what  God  had  promised.  And  yet  through- 
out he  is  blessed  in  his  work.  First  one  and  then  another 
of  the  things  once  subject  to  Laban  or  the  outward  man  are 
brought  to  serve  Jacob.  This  of  course  is  not  seen  yet. 
But  the  first  act,  the  "  laying  hold  with  his  hand,"  shews  in 
what  new  form  the  younger  or  spiritual  life  is  now  to  be 
manifested. 

Such  are  these  sons  at  birth.  As  they  grow,  their 
characteristic  unlikeness  yet  more  shews  itself.  Esau  is  "  a 
cunning  hunter,  a  man  of  the  field ; "  Jacob,  "  a  plain 
man,  dwelling  in  tents."  ^^  The  one  is  the  revival  of 
the  same  wild  life,  which  we  have  already  known  at  an 
earlier  stage  and  coarser  form  in  Nimrod  and  Ishmael. 
The  other  continues  that  pilgrim  life,  which  Abraham's 
tent  and  altar  have  so  long  exhibited.  Their  acts  shew 
what  each  is,  and  place  the  real  difference  of  these  two 
minds  in  a  light  never  to  be  forgotten. 

For  "  Esau  came  from  the  field,  and  was  faint ;  and  he  said 
unto  Jacob,  Feed  me  with  that  red  pottage,  for  I  am  faint. 
And  Jacob  said.  Sell  me  thy  birth-right.  And  Esau  said, 
Lo,  I  am  at  the  point  to  die,  and  what  profit  shall  this 
birth-right  do  me  ?  So  Esau  sold  his  birtli-right  to  Jacob. 
Then  Jacob  gave  Esau  food,  even  pottage  of  lentiles,  and 
he  did  eat  and  drink,  and  rose  up,  and  went  his  way. 

"  Chap.  XXV.  27. 


296  Isaac,  or  the  Spirit  of  Sonship.  part  v. 

Thus  Esau  despised  his  birth-right."^®  These  "lentiles" 
were  the  food  of  beasts  more  than  of  men  ;  and  the 
"  famine "  mentioned  here  *^  may  explain  how  Jacol) 
came  to  be  seethino;-  such  pottage.  It  is  elsewhere  named 
as  being  used  in  a  time  of  dearth,  and  there  was  "  death  in 
the  pot,"  until  the  prophet  healed  it  by  casting  in  "  fine 
flour."  ^^  For  corn  and  wine,  not  lentiles,  are  the  bread  we 
should  possess ;  as  Isaac  says,  "  With  corn  and  wine  have 
I  sustained  him."  ^^  Not  for  such  meat  however,  but  for 
lentile  pottage,  fit  rather  for  swine  than  men,  Esau  sells 
his  inheritance.  Whoever  else  may  gain  it,  he  cares  not 
to  keep  it.  And  having  done  this,  without  one  expression 
of  regret,  he  "  rises  and  goes  his  way,"  as  if  satisfied.  Such 
is  the  flesh  in  every  age.  For  a  momentary  gratification 
it  will  give  up  the  hope  of  heavenly  glory.  Promises, 
because  they  tarry,  are  counted  less  than  vanity,  while 
the  husks  which  the  swine  eat  are  esteemed  a  fit  blessing. 
Circumstances  however  as  usual  give  the  occasion  for 
this  : — "  Esau  came  from  the  field,  and  he  was  faint ;  " 
his  pursuits  there,  though  exciting,  do  not  satisfy  him.  At 
such  a  moment  the  pottage  is  seen,  and  becomes  through 
his  emptiness  the  occasion  of  bringing  out  the  true  value 
he  puts  on  spiritual  things.  So  the  flesh,  spending  its 
strength  in  worldly  pursuits,  following  this  or  that  natural 
emotion  or  creature  faculty,  till  it  is  quite  wearied,  and 
feeling  at  times  that  the  field  thus  used  does  not  satisfy. 


'*  Chap.     XXV.    29-34.      In    the  where  they  are  called  "the  food  of 

authf)rised  version  the  34th  verse  is  God,"   Lev.  xxi.   17;    and  of  "the 

rendered,   "  Jacob  gave  Esau  bread  tree  with   its  fruit "   or    ,"  with  its 

a7jd  pottage   of  lentiles."     But  the  food,"  in  Jer.  xi.  19  :  'lDn'?3  YV. 

more  correct  translation  seems  to  be  '^  Chap.  xxvi.  1. 

that  which  I  have  given  above,  viz.  ^o  2  Kings  iv.  38-41. 

*'food,  even  pottage,"  &c.    The  same  21  Qhap.  xxvii.  37. 
word,  Dn^  is  used  of  the  ofiferings, 


PART  V.  Isaac,  or  the  Spirit  of  Son  ship.  297 

instead  of  turning  to  cast  itself  upon  a  present  God,  too 
often  by  its  very  sense  of  emptiness  is  drawn  to  some 
passing  bait,  for  which  at  such  moments  it  will  give  up  the 
birth-right.  For  spite  of  its  excitements,  nay,  through 
them,  the  flesh  is  often  faint,  and  feels  that  its  field,  if  it 
is  to  afford  solid  satisfaction,  needs  tlie  sower's  seed  and 
patient  culture.  Could  it  at  such  a  time  turn  to  the  Lord, 
all  would  be  well ;  but  instead  of  this,  the  faintness  is 
made  the  occasion  for  self  to  choose  its  own  remedy.  The 
result  is  the  mess  of  pottage  is  seized,  and  the  birth-right 
thus  for  ever  lost  to  it. 

But  this,  though  the  occasion,  was  not  the  cause.  That 
lay  far  deeper  : — "  Esau  despised  his  birth-right."  22  His 
own  words  betray  him, — "  What  profit  shall  this  birth- 
right do  me  ? "  He  says,  "  This  birth-right,"  as  Joseph's 
brethren,  when  they  would  mock  him,  say,  — "  This 
dreamer  cometh  ; "  ^^  or  again  as  Israel,  when  they  turned 
away  from  Moses, — "  As  for  this  Moses,  we  know  not  what 
ha?  become  of  him."  ^'^  It  is  not  mere  pressure  of  circum- 
stances, but  real  contempt  of  the  blessing,  which  in  every 
age  makes  the  flesh  so  ready  to  give  up  the  hope  of  coming 
glory.  Ignorant  of  Grod  and  the  joy  of  His  love,  but  loving 
the  things  of  time  and  sense  which  this  world  offers,  the 
flesh  prefers  the  barley  to  the  gem :  no  wonder  therefore 
that  it  so  lightly  parts  with  what  it  does  not  value. 
Talk  to  the  flesh  of  the  "  comfort  of  love,"  of  "  fellowship 
of  spirit,"  of  that  "  kingdom  which  is  righteousness  and 
peace  and  joy  in  the  Holy  Ghost,"  of  "  the  inheritance 
which  is  reserved  in  heaven  for  us,  incorruptible,  undefiled, 
and  which  fadeth  not  away," — such  themes  will  touch  no 
answering    chord,    or   raise  a  single  wish    or    aspiration. 

«  Chap.  XXV.  34.  "  Chap,  xxxvii.  19.  24  Exod.  xxxii.  1. 


298  Isaac,  or  the  Spirit  of  Sonship,  part  v. 

Rather  it  shrinks  from  such  as  from  a  burden,  and  turns  to 
earth,  to  its  dust  and  dross,  or  its  morsels  of  meat  such  as 
the  flesh  loveth.  In  these  is  its  heaven,  in  these  it  would 
rest,  and  eat  and  drink  and  go  its  way. 

Still  the  flesh  will  have  its  excuse.  Grovelling  as  it  is, 
it  cannot  give  up  heaven  without  an  attempt  at  self- 
iustification.  Like  Esau  it  says,  "  I  am  at  the  point  to 
die."  ^^  I  cannot  live  unless  I  act  thus.  I  cannot  exist  on 
so  vague  a  thing  as  the  promise.  I  may  be  losing  the 
birth-right,  but  of  what  use  is  it,  if  I  cannot  live  here  ? 
Necessity  compels  me.  J  cannot  help  it.  Thus  argues 
the  flesh ;  but  the  excuse  is  not  held  good.  In  all  such 
reasonings  God  is  shut  out.  Esau  is  in  the  Lord's  eyes 
"  a  profane  person."  '^^ 

Of  Jacob  less  is  seen  here  ;  but  his  acts  shew  a  mind  as 
imlike  to  Esau  as  may  be,  and  set  on  other  things ;  the 
one  giving  up  his  birth-right  for  meat ;  the  other  giving  up 
liis  meat,  if  by  any  means  he  may  obtain  the  inheritance. 
Jacob  may  fail  in  the  way  he  seeks  the  blessing  ;  he  may 
trust  too  much  to  his  schemes,  not  yet  disciplined  to  wait 
on  God  to  receive  of  Him  w^hat  He  has  promised.  But 
there  cannot  be  a  question  whether  he  values  the  birth- 
right. His  very  errors  shew  that  it  is  more  to  him 
than  all  other  things.  Such  is  the  spirit  of  service  in 
us,  striving  to  overcome  the  flesh,  without  God,  and  in 
its  own  energy  ;  but  ready  at  all  times  to  give  up  the 
world,  parting  with  present  good  to  obtain  better  things. 
Many  a  weary  step  does  this  attempt  cost  Jacob.  Even 
after  years  of  travail,  Esau  is  yet  to  him  "my  Lord 
Esau ; "  ^^  so  hardly  does  the  elder  serve  the  younger,  so 
slowly  even  at  this  stage  is  the  flesh  overcome. 

«  Chap.  XXV.  32.  2«  Heb.  xil.  16.  «»  Chap,  xxxii  4,  18 


PART  V.  Isaac,  or  the  Spirit  of  Sonship,  299 

And  yet  "  Isaac  loves  Esau,"^^  and  would  if  possible  bless 
the  first-born.  P^or  though  sonship  is  come,  and  we  live 
in  the  spirit,  we  love  the  flesh,  and  cling  to  the  fruits  of 
nature  which  yet  grow  in  us.  This  occurs  at  every  stage. 
The  spirit  of  faith  prays  "  that  Ishmael  might  live  before 
God."  29  Even  when  Isaac  is  weaned,  the  rejection  of  the 
bond-maid's  son  is  to  Abraham  "  very  grievous."  ^^  And 
now  when  these  natural  fruits  are  Esau,  when  the  flesh  is 
seen  in  the  comeliness  it  possesses  after  the  spirit  of  son- 
ship  rules  the  elect  house,  it  is  hard  to  give  up  what  seems 
so  fair.  The  day  comes  when  Esau  is  known  ;  even  tlien, 
spite  of  his  ways  and  the  grief  which  his  Hittite  wives 
cause, — spite  of  our  knowledge  that  he  is  rejected, — that 
flesh  and  blood  cannot  inherit  the  kingdom,  and  that 
though  attractive  it  must  be  cast  out, — we  yet  love  Esau, 
and  would  make  him  the  heir,  and  bless  him,  even  though 
we  know  it  cannot  be. 

But  enough  of  this  inward  view.  Without,  Isaac's  sons 
are  those  in  whom  respectively  the  flesh  or  spirit  is  the 
ruling  life  ;  who,  though  born  in  the  house  of  the  Son, 
and  from  one  womb,  after  many  struggles  are  for  ever 
separated.  The  one,  pursuing  the  rough  things  of  the 
world,  (for  in  this  view  "the  field  is  the  world," ^^)  faint 


28  Chap.  xxT.  28.  vero  vir  simplex  in  tabernaculis  vel 

23  Chap.  xvii.  18.  in  domo  habitare  perhibetur;  qxiia 

30  Chap.  xxi.  11.  nimiriim  omues.  qui    in  curis  exte- 

3'  Matt.  xiii.  38.    "  Quid  enim  per  rioribus  spargi  refugiunt,  simplices 

renationem  Esau,  nisi    eorum  vita  in  cogitatione  atque  in  conscientiae 

figuratur,  qui  in  exterioribus  volup-  supe  habitatione    consistunt.     In  ta- 

tatibus  fusi  carnem  sequuntur.    Qui  bernaculis  enim   aut  in  domo  habi- 

etiam  agricola  esse  describitur,  quia  tare,    est    se    intra   mentis    secreta 

amatores   hujus  sseeuli  tanto  magis  restringere,  at  nequaquam  exterius 

exteriora   colunt,    quanto    interiora  per  desideria  dissiparo;  ne  dum  ad 

sua    ineulta    derelinquunt.      Jacob  multa  foras    inhiant,   a   semetipsis 


300  Isaac,  or  the  Spirit  of  Sonshlp.  part  v. 

with  such  pursuits,  sell  their  hope  of  glory  for  the  meat 
which  perisheth  ;  while  the  younger  or  spiritual  seed  give 
up  such  meat,  if  by  any  means  they  may  obtain  better 
things.  From  the  same  Church  spring  both  these  seeds- 
For  awhile  one  house  is  able  to  contain  both.  But  a  few 
years  see  them  widely  apart ;  the  one  with  a  kingdom  and 
kingly  sons  in  Mount  Seir,  the  other  with  flocks  won 
out  of  Laban's  hand,  returning  as  pilgrims  to  dwell  in  the 
promised  land. 

Soon  shall  the  toil  and  grief  be  done.  Jacob  shall  re- 
joice, and  Israel  shall  be  glad.^^  Then  one  shall  say,  I  am 
the  Lord's,  and  another  shall  call  himself  by  the  name  of 
Jacob,  and  another  shall  subscribe  with  his  hand  unto  the 
Lord,  and  surname  himself  by  the  name  of  Israel. ^^  Fear 
not  therefore,  0  my  servant  Jacob,  saith  the  Lord,  and  be 
not  dismayed,  0  Israel ;  for,  behold,  I  will  save  thee  from 
afar  off,  and  thy  seed  from  the  land  of  their  captivity  ;  and 
Jacob  shall  return,  and  be  in  rest,  and  at  ease,  and  noLe 
shall  make  him  afraid.^"* 

In  the  dispensations  too  this  is  fulfilled.  The  two  sons, 
the  natural  and  the  spiritual  seed,  the  Jew  and  Christian 
Church,  are  both  the  fruit  of  that  Word  of  God,  who  is 
the  Son  and  Heir,  the  true  Isaac.  All  through  the  Jewish 
dispensation,  born  with  it,  was  there  a  younger  seed,  not 
carnal  but  spiritual.  All  the  holy  prophets  were  of  this 
line.  In  due  time  the  younger  or  spiritual  gained  the 
birth-right  openly.  But  before  this,  the  younger  was  in  the 
house,  and  in  him  Grod's  covenant  was  fulfilled,  though  the 
elder  was  cast  out.     So  St.  Paul  quotes  Esau  as  a  proof 

alienatis  cogitationibus  recedunt." —  m  Psalm,  xlvi.  §  6  ;  and  elsewhere. 
Greg.  M.  Moral.  1.  v.  c.  11,  §  20.  ^'^  Psalm  xiy.  7. 

Augustine   often   refers  to  the  same  ^^  Isa.  xliv.  5. 

outward  fulfilment.     See   Ser)n.  iv.  ^*  Jer.  xlvi.  27. 

Claas  i.  De  Jilou  ^-  Esau;   Enar. 


PART  V.  Isaac,  or  the  Spirit  of  Sonship.  301 

of  Israel's  fall.^'^     He  at  least  in  Eebekali's  sons  could  see 
a  figure  of  the  dispensations. 


§  VII. — Isaac  in  the  Philistines'  Land. 

(Chapter  xxvi.) 

Heke  Isaac  comes  into  collision  with  the  Philistine,  and 
the  result  is  something  like  a  repetition  of  Abraham's  con- 
duct under  the  same  circimastances.  In  the  main  the  two 
scenes  are  alike,  shewing  the  dangers  which  await  the  elect 
spirit  when  it  leaves  its  own  high  ground  to  go  down 
towards  Egypt.  The  difference  is  that  in  Abraham  we  see 
the  trial,  as  it  meets  us  at  the  faith  stage  of  our  spiritual 
life.  Isaac  shews  the  same,  when  instead  of  faith  the 
spirit  of  sonship  and  understanding  is  come  and  rules 
within  us. 

Now  the  Philistine,  as  we  have  already  seen,  represents 
that  spirit  which  seeks  by  knowledge  to  enter  into  heavenly 
things.^  Unknown  before  the  flood,  such  a  mind  too  surely 
grows  out  of  the  evil  nature  which  still  lives  in  us  after 
we  are  regenerate.  This  mind  is  the  Philistine  in  us,  who 
is  left  to  prove,  and  does  more  than  once  severely  prove, 
the  true  elect. ^  For  the  ground  of  promise  often  tries  us: 
most  truly  is  it  the  "land  of  promise,"  not  of  attainment, 
or  of  perfect  rest.  If,  then,  in  addition  to  the  common 
trials  of  the  way,  extraordinary  pressure  comes,  and  the 


^5  Eom.  ix.  10.      This  dispensa-  Contr.  Hmr.  1,  iv.  c.  38  ;  by  Cyprian, 

tional  fulfilmeut  is  continually  al-  Adv.   Jud.   1.  i.  §   19 ;    by  Origen, 

luded  to  or  expounded  by  the  Fathers;  Horn.   xii.  in    Gen.,   and  by  many 

by  Augustine,  De  Civit.  1.  XA-i.  c.  35  ;  others. 

Id.  QucBst.  in  Gen.  73;  by  Ambrose,  '  See  on  chap.  xx.  and  the  notes 

De  Cain  et  Abel,  1.  i.  c.  2,  and  Jn  thero^ 

Psalm,  cxv'm.  Serm.  20;  bylrenseus,  '^  Judges  iii.  1— i. 


302  Isaac,  or  the  Spirit  of  Sonshlp.  part  v. 

springs  fail,  and  the  fields,  wither,  the  temptation  is  strong 
to  leave  the  ground  of  promise,  to  find  on  the  ground  of 
sense  or  worldly  knowledge  that  which  for  a  season  the 
promise  does  not  minister  to  us.  Egypt  holds  out  strong 
inducements  to  go  there ;  and  this  not  only  in  the  days  of 
Abraham,  that  is,  at  the  stage  when  faith  is  our  ruling  life  ; 
but  also  in  Isaac's  days,  that  is,  when  the  spirit  of  sonship 
is  come  and  is  even  fruitful  in  us. 

Now  "  there  was  a  famine  in  the  land,  beside  the  first 
famine  that  was  in  the  days  of  Abraham."  ^  Pressed  by  this, 
Isaac  moves  towards  Egypt,  but  stops  or  is  stopped  at 
Gerar  in  the  Philistines'  land.  "  The  Lord  appeared,  and 
said.  Go  not  down  into  Egypt ;  dwell  in  the  land  which  I 
shall  tell  thee  of :  and  I  will  be  with  thee,  and  I  will  bless 
thee,  and  to  thee  and  to  thy  seed  I  will  give  all  these  coun- 
tries ;  and  I  will  perform  the  oath  which  I  sware  unto  Abra- 
ham, and  I  will  make  thy  seed  to  multiply  as  the  stars  of 
heaven ;  and  I  will  give  unto  thy  seed  all  these  countries, 
and  in  thy  seed  shall  all  the  nations  of  the  earth  be  blessed." 
But  "  Isaac  dwells  in  Gerar  "  for  awhile ;  and  here  each  of 
his  peculiar  blessings  is  seriously  imperilled  through  the 
Philistines  ;  till  pushed  by  them  from  place  to  place  he 
returns  again  to  Beersheba,  where  the  Lord  again  appears 
to  him,  saying,  "  Fear  not,  for  I  am  with  thee."  On  this 
ground  the  Philistine  takes  his  proper  place,  submitting 
to  the  elect's  superiority  ;  after  which  Isaac  finds  fresh 
wells  of  water,  beside  which  again  he  dwells  in  peace.'* 

All  this  is  yet  fulfilled  in  those  who  by  grace  have 
reached  this  stage  of  man's  development.  After  long  en- 
joyment of  Beer-Lahai-roi,  and  the  good  things  of  Canaan, 
comes  a  time  of  dearth  and  dryness.   The  soul  is  parched : 

•  Chap  xxvi.  1.  *  Chap.  xxvi.  2-33. 


PART  V.  Isaac,  or  the  Spirit  of  Sonship.  303 

the  usual  blessing  is  withheld.  The  ground  of  promise 
seems  to  yield  us  nothing.  Then  we  think  of  the  good 
things  of  sense,  not  dependent  like  the  hills  of  promise 
upon  the  dews  and  rain  of  heaven,  but,  like  Egypt,  ever 
rich  in  itself,  in  its  own  abundant  and  apparently  un- 
failing river.  So  we  turn  to  go  down  thither.  Once 
turned,  a  few  steps  bring  us  into  the  Philistines'  land,  that 
is,  the  ground  of  worldly  knowledge, — a  descent  which  can 
be  effected  only  too  easily.^  Here  the  elect's  best  blessings, 
first,  intercourse  with  God,  then  possession  of  Eebekah, 
and  lastly,  provision  sufficient  for  him,  are  each  and  all 
more  or  less  affected,  though  spite  of  all  failure  Isaac  by 
grace  is  not  only  sustained  but  even  enriched  here.^  For 
the  elect  can  gather  much  from  science  or  knowledge, 
though  mere  knowledge  cannot  enter  into  spiritual  things. 
The  whole  experience  on  this  ground  is  here  described, 
fulfilled  in  spirit  in  thousands  who  in  their  understanding 
are  all  but  unconscious  of  it. 

Intercourse  with  God  is  Isaac's  first  blessing.  "The 
Lord  appeared  to  him  and  said,  Sojourn  in  this  land,  and 
I  will  be  with  thee."  ^  This  was  the  presence  of  the  Lord, 
better  than  all  His  gifts.  But  this  belongs  to  certain 
ground.  In  Egypt,  nay  among  the  Philistines,  half  way 
to  Egypt,  the  elect  cannot  enjoy  this.  If  Isaac  walks  with 
God,  the  Lord  appears.  Walking  with  Philistines,  the 
Lord's  presence  is  unperceived  by  him.  But  no  sooner  does 
he  come  back  to  the  old  ground  of  promise,  than  heavenly 
revelations  are  at  once  again  restored  to  him.  So  we  read, 
"  Isaac  went  up  from  thence  to  Beersheba,  and  the  Lord 
appeared  to  him  the  same  night;  and  Isaac  builded  an 
altar  there,  and  called  upon  the  name  of  the  Lord."  ® 

*  See  on  chap.  xx.  ^  Chap.  xxvi.  3. 

«  Chap.  xxvi.  12.  <»  Chap.  xxvi.  23-25. 


304  Isaac,  or  the  Spirit  of  Sonship.  part  v. 

It  is  so  still.  The  ground  of  promise  often  tries  us,  but 
conscious  intercourse  with  the  Lord  is  here  abundantly 
enjoyed  by  us.  Driven  by  trial  we  get  off  this  ground, 
turning  to  sense  ;  and  we  find,  that  though  this  or  the 
other  trial  ceases,  God's  revelations  cease  also.  On  the 
ground  of  promise,  Grod  is  needed.  To  stand  there,  did 
not  Grod  interfere,  would  be  far  beyond  our  spirit's  powers. 
Our  very  need  therefore  calls  out  for  Grod,  and  in  the  need 
He  reveals  Himself  as  He  could  not  otherwise.  But  if, 
instead  of  this,  trial  is  an  excuse  to  leave  the  ground  of 
promise  to  take  refuge  either  in  sense  or  knowledge,  though 
we  reap  the  good  things  such  ground  can  give  us,  for  a 
season  we  lose  the  Lord's  better  manifestations. 

Isaac's  next  blessing  was  Eebekah.  In  Grerar  "  Isaac 
said,  She  is  my  sister."  ^  He  shrinks  from  owning  his  true 
relation  to  her,  while  the  ground  he  takes  subjects  her  to 
the  risk  of  dreadful  profanation.  Very  strange  it  seems 
that  men  like  Abraham  or  Isaac  should  so  lightly  have 
imperilled  what  must  have  been  most  dear  to  them.  Could 
we  see  into  the  world  within,  we  should  perceive  how  that 
truth,  which  is  to  us  what  Rebekah  was  to  Isaac,  is  im- 
perilled by  us  with  just  as  little  thought,  with  no  more 
apparent  remorse  or  inward  self-condemnation.  Our  in- 
ward man,  when  pressed  by  diyness  and  dearth,  forsakes 
the  ground  of  promise,  and  seeks  relief  in  mere  knowledge. 
Then  the  truth  we  love,  our  Eebekah,  is  risked,  through 
the  mind  in  us,  which  by  knowledge  would  enter  heavenly 
things.  But  the  truth  may  not  be  so  known  or  embraced. 
The  spirit  of  sonship  is  that  which  alone  may  lay  hold  of 
spiritual  truth.  Mere  knowledge  would  only  pervert  it. 
God  therefore   interferes   to   prevent   such  adulteration. 

®  Chap.  XX vi.  7. 


PART  V.  Isaac,  or  the  Spirit  of  SonsJiip.  305 

We  have  already  seen  this  at  the  faith  stage.  Here  we 
learn  that  even  when  the  spirit  of  sonship  is  come,  we  are 
still  liable  to  the  very  same  temptation.  Grrace,  indeed, 
again  averts  a  fall,  but  the  elect  cannot  but  be  humbled  as 
he  reviews  such  stages  of  his  pilgrimage. 

Further,  upon  this  ground  Isaac's  more  outward  blessings, 
his  "bread  and  his  water,"  are  the  occasion  of  strife  and 
envying.  He  sows,  and  the  Philistines  envy  his  fruits  ; 
he  digs  wells,  and  they  labour  to  stop  and  fill  them  up.'^ 
Then  he  removes  and  digs  again,  but  the  herdsmen  of 
Gerar  still  strive.  He  digs  yet  again,  and  the  Philistines 
yet  more  strive  with  him.  On  the  ground  of  knowledge 
the  elect  can  never  rest.  He  may  reap  much  there  he 
may  open  living  wells,  "  for  the  earth  is  the  Lord's,  and 
the  fulness  thereof;'' ^^  the  fields  of  knowledge,  therefore, 
the  Philistines'  land,  may  be  subdued,  and  much  may  be 
obtained  thence  ;  but  on  this  ground  there  are  disturbing 
thoughts  withal,  which  can  only  be  escaped  by  returning 
to  the  true  ground  of  promise,  where  the  Lord's  oath  again 
comforts  us.  There  Philistine  herdsmen  cannot  come  i^^ 
there  the  restlessness  of  mere  knowledge  cannot  trouble  us. 
Beside  "  the  well  of  the  oath,"  we  rest  in  peace.  Here  the 
Philistine  in  us  submits  himself,  and  takes  his  proper  place. 
So  we  read,  "  Then  Abimelech  came  to  him,  and  said.  We 
saw  the  Lord  was  with  thee :  let  there  now  be  an  oath  be- 
tween us  and  thee,  that  thou  wilt  do  us  no  hm't.  And 
Isaac  made  them  a  feast,  and  they  sware  one  to  another, 
and  they  rose  up  and  departed  from  him."  ^^  Knowledge  is 
rebuked,  but  no  violence  is  offered  to  it.     For  the  elect  is 

">  Chap.  xxvi.  12-15.  '^  As  to  these  "  herdsmen,"  see  on 

'•  Psalm  xxiv.  1.  chap.  xiii. 

'^  Chap.  xxvi.  23-31. 

X 


306  Isaac,  or  the  Spirit  of  Sonship,  part  v. 

now  on  ground  where    "  the    oppositions  of  knowledge, 
falsely  so-called,"  ^*  cannot  disquiet  him. 

I  have  thus  briefly  traced  this  scene  within.  But  the 
same  thing  is  continually  being  re-enacted  in  the  outward 
Church.  Sons  of  Grod  through  trials  leave  their  own  high 
ground,  seeking  greater  ease  among  those  who  without 
circumcision  are  reaching  toward  heavenly  things  ;  for 
sweet  and  blessed  as  the  "  well  of  vision"  is,  it  does  not 
exempt  us  from  trials  of  faith,  and  other  difficulties.  Then 
the  temptation  is  strong  to  descend  to  lower  ground,  to 
seek  shelter  in  the  things  of  sense,  and  in  the  ways  of  men 
of  this  world. ^^  There  direct  revelations  cease  :  there  the 
Church,  and  the  truth  which  it  embodies,  is  in  danger  of 
profanation ;  for  worldly  men,  like  Abimelech,  and  that 
with  pure  intentions,  will  seek  carnally  to  know  what,  as 
worldlings,  never  can  be  theirs.  Sons  of  God  yet  think  too 
lightly  of  the  shame  and  peril  incurred  here  ;  but  did  not 
the  Lord  Himself  most  graciously  interfere,  such  a  course 
would  bring  only  worse  judgment  upon  the  world,  and 
disgrace  on  God's  children.  Nevertheless  on  this  ground 
bread  is  found,  and  wells  are  dug ;  though  envy  assails  us 
for  the  one,  while  against  the  other  there  is  open  opposi- 
tion. "  The  bread  is  my  flesh  :  he  that  eateth  me,  even  he 

'*  1  Tim.  vi.    20.     The  notes  on  gener  ejus,  et  Ficol,   dux  exercitiis 

chap.   XX.  have  already  shewn   the  ejus.    InterpretaturautemOchozach 

views  of  the  Fathers  as  to  the  spiri-  *  tenens,'  et  Ficol,  'os  omnium.'   Ipse 

tual  import  of  the  "Philistine."     I  autem  Abimelech,  '  j^ater  mens  rex.' 

may    add    the   following: — "  Iste  Qui  tres,  ut  ego  arbitror,  imaginem 

Abimelech  non  semper  pacem  habet  totius  philosophise   tenent,   quae   in 

cum  Isaac,   sed  aliquando  dissidet,  tres  partes  dividitur,  logicam,  phy- 

aliquando  pacem  requirit Phi-  sicam,    ethicam,"  &c. —  Oric/.  Horn. 

losophia  enim  neque  in  omnibus  legi  xiv.  in  Gen.  xxvi.     He  pursues  the 

Dei  contraria  est,  neque  in  omnibus  subject  at  considerable  length. 

consona Sed  et  duo  alii  cum  ^^  Compare  the  scene,  chap.  xx. 

Abimelech  venerint,  id  est  Ochozaeh, 


PART  V.  Isaac^  or  the  Spirit  of  SonsJiip.  307 

shall  live  by  me ;"  and  again,  "  The  water  which  I  will 
give,  shall  be  in  you  a  well  of  water,  springing  up  into 
everlasting  life."  Bread  is  the  outward  form  of  the  word 
of  truth  :  water  is  its  quickening  and  refreshing  spirit.^^ 
The  chief  strife  is  ever  for  the  waters.  The  "  staff  of 
bread "^'  may  be  grudged, but  it  is  not  destroyed;  but  the 
waters  are  actually  choked  ;  Pliilistines,  who  never  worked 
to  dig  wells,  will  gladly  work  to  stop  them.  Out  of  the 
world  we  may  dig  as  we  please,  and  sweet  and  calm  are  the 
hours  spent  at  the  "  well  of  the  oath,"  or  beside  the  ''  well 
of  vision."  There  no  em^ing  hand  mars  the  joy  by  fouling 
the  spiritual  stream.  It  is  far  otherwise  when  we  are 
among  Philistines.  Philistine  herdsmen  count  wells  an 
evil :  they  are  deep  and  dangerous  pits :  not  only  sheep, 
but  men  also, — so  they  j  udge, — may  perish  in  them.  Have 
not  some  souls,  while  pretending  or  attempting  to  dig  for 
hidden  fountains,  hurt  themselves  or  others  by  leading 
them,  from  the  firm  ground  of  the  letter,  into  uncertain 
and  slippery  quagmires  of  mystic  nonsense,  or  into  dry 
depths  which  yielded  no  water  ?  Some  have  slipped  :  the 
well  is  therefore  to  be  stopped,  and  the  stagnant  pool 
preferred,  lest  some  blind  leader  of  the  blind  should  fall 
into  it.  Who  is  there  that  in  the  faith  of  the  "  deep 
which  coucheth  beneath,"  ^^  reckoning*  on  a  vein  of  living- 
water,  out  of  sight  perhaps,  but  yet  not  far  off  from  them 
that  seek  it,  has  dug  below  the  surface,  and  brought  into 
view  the  hidden  streams  of  the  Spirit's  pure  and  living 
waters,  but  has  met  with  strife  at  the  hand  of  Philistines 
for  the  waters,  clear  and  refreshing  though  they  be,  which 
lie  has  opened  out.  And  the  strife  is  from  "  herdsmen "' 
who  have  charge  of  flocks,  and  wlio  should  know  the  value 

'«  John  vii.  39.  "  Psalm  cv.  10.  »«  Deut.  xxsiii.  13. 

X  2 


308  Isaac,  or  the  Spirit  of  Sonship.  part  v. 

of  living  waters.  But  they  know  it  not.  And  like  the 
Scribes,  they  "  take  away  the  key  : "  they  "  neither  enter 
themselves,  and  those  who  would  enter  in,  they  hinder."  ^^ 
Thus  are  the  Isaacs  troubled  still,  and  Grod's  most  precious 
gifts,  given  for  our  cleansing  and  refreshment,  are  made 
occasions  of  contention  ;  so  that  such  words  as  hatred  and 
strife  become,  even  in  the  mouths  of  the  elect,  almost 
synonymes  for  these  pure  wells  of  living  waters,'^°  till  they 
returnfrom  this  low  ground  and  communion  with  worldlings 
to  the  ground  of  promise  where  men  of  this  world  care  not 
to  come.  There  the  Lord  again  appears  in  peace :  the 
"well  of  the  oath"  is  safe  from  the  distractions  which 
infest  us  among  the  men  of  this  world.  There  the  uncir- 
cumcised  must  see  that  Grod  is  with  the  pilgrim,  and  though 
they  will  not  walk  with  him  there,  they  cease  to  fight 
against  him.  He  offers  them  a  feast  of  fat  things :  they 
may  grudge  and  strive  with  him  ;  he  will  return  them  love 
for  their  hatred.  Another  age  may  shew  yet  other  fulfil- 
ments, when  the  pilgrimage  among  the  Grentiles  being 
ended,  the  opposing  world  shall  seek  and  find  peace.  Then 
shall  the  earth  be  glad,  and  the  sons  of  God  shall  dwell 

"  Luke  xi.  52.  "  Unusquisque  penetramus,  quos  tamen  oceulte  re- 
nostrum,  qui  verbum  Dei  ministrat,  pleut  Allophyli,  quaudo  nobis  ad 
puteum  fodit,  et  aquam  yivam  quserit,  alta  tendentibus  immundi  spiritus 
ex  qua  reficiat  auditores.  Si  ergo  terrenas  cogitationes  ingerunt,  et 
veterum  dicta  discut  ere  conatusfuero,  quasi  inventam  divinse  scientise 
et  sensum  in  eis  quserere  spiritalem,  aquam  toUunt."  —  Moral,  in  Job. 
et  velamen  legis  amovere,  fodio  qui-  1.  xvi.  c.  18,  §  23.  Ambrose  dwells 
dem  puteos,  sed  statira  mihi  move-  on  the  spiritual  import  of  each  of 
bunt  calumnias  amici  li terse,  et  in-  the  wells  named  here,  Be  Isaac  et 
sidiabuntur  mihi,  et  persecutiones  Animd,  c.  iv.  §  20-22. 
parabunt,"  &c. — Oriff.  Horn.  xiii.  in  ^o  «  jgaac  called  the  name  of  the 
Gen.  So  also  Gregory  the  Great : —  well  Esek,  or  '  contention,''  because 
"  Puteos  quos  Isaac  foderat  terrse  they  strove  with  him.  And  they 
congerie  replebant.  Hos  enim  nos  digged  another  well,  and  strove  for 
nimirum  puteos  fodimus,  cum  in  that  also  :  and  he  called  it  Sitnah," 
Scripturse  sacrse  abditis  sensibus  alta  or  hatred. — Chap.  xxvi.  20.  21. 


PART  V.  Isaac,  or  the  SpiHt  of  Sonship,  309 

by  living'  waters  where  none  can  harass  them.  Lord, 
Thou  only  canst  bring  us  to  that  rest.  Bring  us  thither, 
whom  Thou  hast  redeemed  with  Thy  most  precious  blood. 
Amen. 

Such  is  Isaac's  course,  that  is  the  path  and  experience 
of  the  spirit  of  sonship  in  us ;  very  different  to  the  energies 
of  faith,  freed  from  the  peculiar  struggles  which  mark 
each  stage  of  Abraham's  history ;  differing  widely  too 
from  Jacob's  path,  knowing  nothing  of  that  long  toil  for 
flocks  and  children  in  the  far  country ;  but  coming  in  at 
once  to  rich  blessing,  as  Abraham's  heir  inheriting  all 
faith's  good  things  ;  yet  with  its  special  blessings  having 
special  trials  of  its  own,  first  mocked  and  laughed  at, 
then  called  to  be  a  sacrifice,  to  give  up  as  an  obedient  son 
its  own  will  in  everj^thing,  to  be  even  as  a  lamb  appointed 
unto  death,  only  in  the  act  of  perfect  self-sacrifice  to  find 
deliverance ;  then,  when  fruitful,  to  be  pained,  at  home 
by  its  own  seed,  abroad  by  seeing  the  living  waters  which 
faith  had  opened  choked  by  aliens  ;  such  is  the  path ;  for 
there  is  no  form  of  spiritual  life  which  in  its  progress 
towards  the  perfect  man  must  not  be  tried  to  the  uttermost. 
The  form  of  the  trial  varies  with  the  growing  form  of  the 
elect  life,  for  that  which  tries  us  at  first  is  not  the  trial  of 
the  riper  and  more  advanced  spirit ;  but  a  cross  and  trial 
there  must  be  at  every  stage,  to  purify  the  elect  from  the 
hereditary  evil  which  still  so  perseveringly  cleaves  to  him. 
Many  therefore  are  the  inward  groans  and  deaths,  which 
must  be  passed  through  in  the  journey  towards  perfection. 
For  as  the  vine  draws  its  sap  from  the  impure  earth,  and 
so  yields  a  fluid  fruit,  first  sour,  then  sweet,  which,  being 
crushed  in  the  wine-press,  is  then  turned  into  wine  by 
fermentation,  and  thus  by  successive  changes  spiritualized 


310  Isaac,  or  the  Spirit  of  Sonshij^.  part  v. 

and  advanced  into  a  more  powerful  and  enduring  form  of 
being ;  so  in  the  great  change  of  man's  renewal  unto  God, 
the  new  life,  growing  out  of  and  in  part  and  for  a  season 
sustained  by  the  detiiled  and  earthly  nature,  is  dissolved 
and  purified  by  successive  changes  and  ferments,  till  it  is 
transformed  and  rectified  into  that  which  is  immortal. 
But  many  stages  are  there  in  the  labour,  and  many  times 
does  nature  halt  before  this  final  rest.  And  often  do  we 
tliink  the  work  is  done,  and  the  promised  rest  is  come, 
while  yet  we  are  far  indeed  from  seeing  it.  But  it  shall 
come  at  last  to  those  who  by  grace  yield  themselves  to 
God  in  everything. 


PART   VL 


JACOB,  OR  THE  SPIRIT  OF  SERVICE. 

(chapters    XXVII. — XXXVI.) 

"Jacob  served  for  a  wife,  and  kept  sheep."— Hos.  xii.  12. 

"  Surely  there  is  no  enchantment  against  Jacob,  neither  is  there  any  divination 
against  Israel :  according  to  this  time  it  shall  be  said  of  Jacob  and  of  Israel,  What 
hath  God  wrought  1  "—Numb,  xxiii.  23. 


I 


JACOB,  OE  THE  SPIEIT  OF  SERTICE. 

(chapters   XXVII. — XXXVI.) 


We  come  now  to  another  form  of  life.  Five  great  stages 
we  have  already  passed.  Jacob  is  the  sixth,  in  whom  is 
shewTi  a  further  very  distinct  development  of  the  same 
spiritual  life.  Essentially  they  are  alike,  as  root,  and 
shoot,  and  leaf,  and  bud,  and  flower,  and  fruit,  and  seed? 
are  all  the  same  life ;  they  differ  in  form,  each  being  a 
fresh  manifestation  of  that  sevenfold  Spirit  which  indeed 
is  yet  one.^ 

Jacob,  as  we  have  already  seen,^  represents  that  spirit 
of  service,  which  is  not  the  first  and  natural,  but  the 
spiritual,  fruit  of  true  sonship  ;  which  from  the  first  is  dis- 
tinguished by  using  its  hand ;  "  laying  hold,"  and  labouring 
to  bring  the  first-born,  and  what  is  akin  to  the  first-born, 
into  subjection  to  a  higher  life.  The  figure  is  most  dis- 
tinct, and  stands  in  striking  contrast  to  all  the  forms  of 
life  which  we  have  already  gone  through.  Abraham,  the 
spirit  of  faith,  goes  forth  from  the  ground  of  the  outward 
man  to  walk    with  God  beyond  Jordan.     He  leaves  his 

'  Kev.  i.  4,  and  1  Cor.  xii.  4,  11.  *  ^qq  q^  chap.  xxv.  24-34. 


314  Jacob,  or  the  Spirit  of  Service,  part  vi 

kindred  behind,  coming  out  from  Mesopotamia,  that  is 
the  ground  between  tradition  and  reasoning,^  forsaking 
the  outer  world  to  walk  with  God,  and  to  stand  in  His 
strength  upon  the  heavenly  ground  of  promise.  This  is 
the  life  of  faith,  to  pass  from  earthly  into  heavenly  things. 
And  Abraham's  experience  is  all  in  keeping  with  this 
beginning.  For  fiiith,  having  turned  its  back  on  the  out- 
ward man,  returns  to  it  no  more,  but  abides  beyond 
Jordan.  Isaac  lives  yet  more  completely  in  Canaan  ;  for 
our  walk  as  sons  of  Grod  is  not  with  the  natural  man  or  in 
the  outward  world.  Isaac's  life  begins  and  ends  beyond 
Jordan.  A  son  and  heir,  he  dwells  in  peace  in  heavenly 
places.  Once  only  through  trial  he  nearly  leaves  this 
ground,  driven  to  its  very  borders,  in  the  direction  of  the 
Philistine.  But  his  life  is  a  life  in  Canaan.  In  Jacob  the 
view  presented  to  us  is  very  different.  Here  the  elect  is 
seen,  not  as  coming  by  faith  from  the  ground  of  the  out- 
ward man,  nor  as  Isaac  dwelling  in  Canaan  in  peace  by 
wells  of  water ;  but  rather  going  down  from  thence  to  the 
ground  of  the  outward  man,  from  which  the  spirit  of  faith 
has  come  up  and  separated  itself,  there  to  serve  for  a  bride 
and  flocks,  whom  it  may  bring,  as  the  fruit  of  service, 
back  with  it  into  heavenly  places.  Jacob's  life  is  service 
throughout ;  a  life,  beginning  in  the  midst  of  the  blessings 
of  the  elect  in  heavenly  places,  which  yet  goes  down 
thence  to  toil  in  outward  things,  to  bring  under  the  power 
of  the  spiritual  life  in  us  faculties  which  till  now  have 
only  served  the  outward  man  ;  a  form  of  life  which  only 
comes  after  sonship  is  known,  which  is  indeed  its  fruit, 
though  most  unlike  it ;  for  it  goes  down  from  heavenly 

^  Eesppcting    these   rivers,   from       haraim,  took  its  name,  see  on  chap- 
whieh  Mesopotamia,  or  Aram  Na-       ter  ii. 


PAUT  VI.  Jacob ^  or  the  Spirit  of  Service.  315 

things  to  earthly,  to  labours  amongst  the  unclean,  from 
whom  God's  elect  have  been  separated.'* 

Such  a  life  may  seem  to  undo  what  has  been  done,  for 
Jacob  goes  down  to  the  very  ground  which  Abraham  had 
forsaken  :  yet  are  the  paths  in  substance  one  ;  and  both, 
unlike  as  they  appear,  are  but  different  parts  of  one  and 
the  same  series  ;  both  are  the  same  life  at  different  stages ; 
now  rising  like  a  plant  to  hold  its  fruit  above  the  earth  in 
air  and  sunshine,  now  again  casting  its  fruit  into  the  earth, 
in  both  pursuing  only  one  end.  For  life  is  growth,  and 
involves  a  constant  change.  Hence  the  same  life,  which 
at  one  stage,  as  Abrahams,  draws  us  away  from  outward 
things,  at  another  stage,  as  Jacobs,  brings  us  back  to 
them.  Being  life,  it  cannot  preserve  a  dead  consistency. 
The  elect  change,  because  they  are  alive.  Hence  the  fact, 
of  their  having  once  and  for  ever  by  faith  forsaken  out- 
ward things,  shall  by  no  means  keep  them  from  going 
back  in  service  to  toil  for  that  which  by  faith  they  have 
forsaken.  Besides,  things  are  safe  at  one  stage  which  are 
dangerous  at  another  ;  as  Egypt,  which  was  a  snare  to 
Abraham,  is  none  to  Joseph,  but  becomes  the  scene  of  all 
his  glory. 

§  I. — Jacob's  Carnal  Means  to  gain  Gtod's  Ends. 

(Chapter  xxvii.) 

First  we  see  how  Jacob  attempts  to  supplant  the  flesh  or 
first-born.  His  mode  of  action  is  fully  shewn,  and  the 
results,  which  leave  Esau,  without  the  blessing   indeed, 

*  Ambrose   thus  points    out   the  mentis  puritatem,  in   Jacob   sing<u- 

distinction   between  tliuse  lives;  —  larem   laborura   tolerantiam,"  &c. — 

"  In  Abraham   didicistis  impigr;i  n  Ue  Josqjh.  c.  i.  §  1. 
fidei  devotionem,  in  I«aac  sine  rie 


316  Jacob,  or  the  Spirit  of  Service.  part  vi. 

but  yet  "  my  lord  Esau."  The  more  excellent  way  comes 
out  in  Joseph.  There  the  victory  over  the  first-born  is 
won,  not  by  striving  or  supplanting,  but  by  suffering. 
Not  the  strength  of  nature,  not  doing  but  dying,  in  a 
word  the  cross,  is  the  elect's  true  sceptre  over  the  flesh 
and  outward  world.  But  this  is  not  known  at  this  stage. 
Here  we  see  the  first  ways  by  which  the  younger  strives 
to  overcome  the  elder,  namely  by  craft  and  energy. 

Three  men  appear  in  this  scene,  who  yet  live,  and  still 
repeat  the  same  acts  in  the  elect  house. 

First  Isaac  seeks  to  bless  Esau.  He  will,  if  possible, 
give  the  blessing  to  the  first-born  or  natural  life.  "  Isaac 
called  his  elder  son,  and  said  unto  him.  My  son,  make  me 
savoury  meat,  that  I  may  eat  and  bless  thee."  ^  But  this 
first-born  is  slow  in  bringing  what  is  asked;  and  the 
blessing,  spite  of  Isaac's  inclination,  passes  according  to  a 
higher  purpose  upon  the  younger  son. 

And  so  the  spirit  of  sonship  in  us  struggles,  if  it  might 
be  so,  to  make  the  flesh  blessed.  Spite  of  our  knowledge 
that  flesh  must  fail,  we  yet  would  make  it  the  heir,  and 
bless  it,  though  we  know  it  cannot  be.  In  vain  have  Cain 
and  Terah  lived  and  died  :  in  vain  has  the  spirit  of  faith 
struggled  to  save  Ishmael :  the  same  desire  remains  when 
Isaac  is  old,  stronger  now  perhaps  than  at  any  former 
stage.  For  Abraham  only  prays  for  Ishmael,  but  Isaac 
determines  himself  to  bless  the  first-born.  But  flesh  and 
blood  cannot  inherit  the  kingdom. ^  The  sons  of  Grod  may 
excite  the  flesh  to  seek  the  blessing.  It  is  in  vain.  The 
true  kingdom  is  in  and  of  the  spirit,  in  things  which  the 
flesh  loves  not,  and  where  it  cannot  come. 

And  Isaac,  foiled  in  his  purpose,  at  once  and  without 

»  Chap,  xxvii.  4.  *  1  Cor.  xv.  50. 


PART  Yi.  Jacob ^  or  the  Spirit  of  Service.  317 

hesitation  confirms  the  blessing  upon  the  head  of  Jacob. 
He  answers,  "I  have  blessed  him,  and  he  shall  be  blessed  ;"^ 
nor  do  Esau's  cries  for  a  moment  change  this  deep  con- 
viction. He  "trembles"  indeed,  for  the  struggle  of  his 
o\STi  with  God's  will  moves  him  exceedingly ;  but  his 
judgment  is  untouched ;  the  blessing  is  fixed :  he  neither 
can  nor  will  reverse  it.  So  now,  spite  of  our  wish  to  bless 
the  flesh,  through  its  delays  we  find  our  purpose  set  aside. 
Then  instead  of  seeking  to  reverse  the  gift,  we  fully  ac- 
quiesce in  the  fact,  that  the  spirit  is  the  true  possessor  of 
it.  The  spirit  of  sonship  confirms  the  rejection  of  the 
flesh.  It  receives  a  blessing,  but  it  cannot  have  the 
inheritance. 

But  Jacob  is  the  chief  figure  here.  Elect,  unbroken, 
still  Jacob,  not  yet  transformed  into  Israel,  the  man  whose 
own  hand  is  at  work,  not  yet  a  prince  with  Grod,  as  he  be- 
comes afterwards, — ^just  as  he  is,  young  and  eager  to  be 
blessed,  without  a  thought  of  liis  own  unfitness  to  use  the 
blessing  he  longs  for,  not  fearing  Esau,  as  he  does  in  later 
days,  he  seeks  at  once  by  craft  to  supplant  him,  and  take 
the  blessing.  Thus  the  spirit  of  service  in  us  at  the  first, 
loving  the  blessing,  and  intent  at  once  to  rule  the  carnal 
old  man,  little  thinks  of  its  own  unchastened  state,  or  of 
the  flesh's  power,  if  it  be  roused  by  opposition,  but  pursues 
the  same  old  plan  to  be  blessed,  making  itself  as  much  like 
the  rejected  first-born  as  possible,  putting  skins  on  its 
hands  and  neck  to  be  rough,  then  taking  Esau's  raiment, 
then  personating  Esau.  Instead  of  waiting  Grod's  time,  it 
will  by  roughness  and  guile,  contrary  to  the  better  nature 
within,  attempt  to  rule  the  flesh  or  first-born,  putting  on 
the  manners  and  appearance  of  the  carnal  seed,  to  gain  by 

'  Chap,  xxvii.  33 


318  Jacobs  or  the  Spirit  of  Service,  pabt  vi. 

roughness  what  roughness  has  no  claim  to.  For  because 
he  was  such  as  he  was,  Esau  fails  ;  and  yet  Jacob  will  make 
himself  like  this  thereby  to  gain  the  blessing.  But  he 
cannot  do  this  without  compunction.  He  says,  "  I  shall 
bring  a  curse  upon  me,  and  not  a  blessing."'*  Nevertheless 
"he  puts  the  skins  of  the  kids  upon  him."^  The  flesh's 
roughness  is  put  on,  to  gain  what  we  think  will  be  lost,  if 
we  walk  on  in  humble  quietness. 

This  part  of  the  figure  is  most  striking.  When  Adam 
fell,  Grod  gave  him  a  "  coat  of  skins,"  ^  a  witness  of  death, 
and  yet  a  covering  through  the  slain  Lamb.  In  like 
manner  the  prophets  wore  hairy  garments,^  testifying  the 
same  truth  of  a  fallen  nature  and  its  remedy.  This  Jacob 
uses  to  be  more  flesh-like.  He  wears  the  rough  garment, 
like  false  prophets,  to  deceive.^  The  death  of  the  creature 
is  made  his  cloak,  to  be  more  like  that  creature,  whose 
doom  is  sealed  by  that  which  covers  him.  Even  thus  is 
the  gospel  abused.  The  fact  that  the  lamb  was  slain,  the 
very  pledge  that  our  flesh  must  not  be  lived  in,  is  used  at 
first  by  the  spirit  of  service  in  us  as  a  means  to  make  us 
more  like  Esau,  more  rough,  and  more  beast-like.  And 
this  especially  when  we  would  serve.  As  sons  of  God,  our 
dangers  and  temptations  meet  us  on  another  side ;  but  as 
workers  we  try  fleshly  means,  even  when  the  desire  of  our 
heart  is  to  overcome  the  flesli,  and  to  live  and  walk  in  the 
spirit. 

This   was    not   done    by   Jacob   alone.      His  mother, 


*  Chap,  xxrii.  12.  coUum  lisedinis  pellibus  texit,  nisi 
^  Chap,  xxvii.  16.  quod  hsedus  pro  peccato  offerri  con- 
^  Chap.  iii.  21.  suevit,"  &c. — Greg.  M.  in  Ezech. 
''  2  Kings  i.  8,  and  Matt.  iii.  4.  1.  i.  h.  6.     He  does  not  notice  that 

*  Zech.   xiii.    4,  "  Quid  est  quod  Jacob  did  this  to  make  himself  like 
idem   Jacob  manus  ac  brachia    et  Esau. 


PART  VI,  Jacob,  or  the  SpiHt  of  Service.  319 

Rebekab,  moved  him  to  practise  this  deception.^  Eebekah 
is  that  form  of  truth  which  the  spirit  of  sonship  loves ;  ^^ 
and  this  truth,  acting  on  the  spirit  of  service  in  us,  through 
our  impatience  and  tendency  to  trust  ourselves,  excites, 
and  so  tempts  us.  Thus  it  was  in  Abraham's  case.  Sarah 
herself  stirred  him  up  to  seek  seed  by  tlie  bondwoman.^ ^ 
So  even  spiritual  truth  may  mislead,  if,  instead  of  keeping 
us  in  hope  and  patience,  it  excites  us  to  godless  haste  and 
carnal  policy.  In  service  especially  we  are  prone  to  this, 
in  the  efforts  which  we  first  make  to  overcome  the  elder  son. 
The  truth  itself  excites  us  to  steps,  which  shew  our  zeal, 
but  practically  deny  the  zeal  of  the  Lord  of  Hosts.*^  "  The 
result  is  always  chastening.  We  learn  at  last  that  we  only 
mar  God's  work  when  we  attempt  to  do  it  for  Him,  and 
that  if  we  do  wrong,  we  must  also  suffer  wrong. 

Nevertheless  Jacob  is  blessed.  The  grace,  which  before 
his  birth  gave  him  the  promise,  abides  "  without  repent- 
ance."^^ Grod's  purpose  is  not  turned  aside.  This  "worm 
Jacob "  ^"^  must  be  chastened,  yet  He  blesses  him.  "  And 
Isaac  said.  The  smell  of  my  son  is  as  the  smell  of  a  field 
which  the  Lord  hath  blessed."  ^^  The  "  image  of  Grod  "  is 
not  yet  come,  but  the  "  herb  and  fruit  tree  "  is  yielding 
fruit  and  odour  after  its  kind.  And  sweet  is  the  smell  of 
this  spirit  of  service  in  us,  spite  of  all  its  haste  and  imper- 
fections. It  is  "  even  as  a  very  fruitful  field  ; "  not  heaven, 
but  earth  fair  and  sweet  to  look  upon.  For  sweet  is  the 
field,  though  much  is  unripe  there.  Sweet  is  the  vine,  when 
its  sour  and  "  tender  grape  gives  a  good  smell."  ^^  Sweet 
is  the  olive,  while  as  yet  it  yields  no  oil,  for  the  wounds  of 

9  Chap,  xxvii.  6-10.  ''  Rom.  xi.  29. 

>»  See  on  chap.  xxiv.  and  chap.  '*  Isa.  xli.  14. 

XXV.  12-23.  '^  Chap,  xxvii.  27. 

"  See  on  chap.  xvi.  '^  Cant.  ii.  13. 

»*  Isa.  ix.  7. 


320  Jacobs  or  the  Spirit  of  Service.  part  vi. 

man,  or  for  the  light  on  God's  candlestick.^^  Sweet  is 
the  rose,  though  but  a  prickly  brier,  with  tokens  in  its 
thorns  of  a  curse  still  working  in  it.  Sweet  is  the  lowly 
lily,  which  toils  not  and  spins  not,  a  witness  of  the  beauty 
which  the  Lord  delights  to  put  on  meek  and  pure  natures. 
Sweet  is  the  violet,  hiding  itself,  of  choice  preferring  shade, 
and  loving  the  quiet  low  gi'ound  ;  not  feigning  humility  as 
a  step  to  grandeur  here,  but  content  if  only  it  can  reflect 
the  hue  of  heaven  in  its  humble  blossoms.  Sweet  again  is 
the  corn  as  it  comes  to  the  growth ;  not  yet  bread-corn, 
ready  to  be  bruised,  but  still  unripe  and  growing.  Such 
is  this  son,  whose  early  life,  spite  of  its  faults,  is,  "  as  the 
smell  of  a  full  field,  which  the  Lord  blesses ; "  not  fit  for 
the  garner,  but  growing  and  green  ;  freed  at  least  from 
thickets  and  stones  and  pools  of  stagnant  water ;  where 
instead  of  the  thorn  may  come  up  the  fir  tree,  instead  of 
the  brier  the  myrtle  tree,  to  be  unto  the  Lord  for  a  praise 
and  a  name,  even  for  an  everlasting  sign,  which  shall  not 
be  cut  ofF.^^ 

Thus  Esau  still  without,  while  Jacob  is  already  come 
with  savoury  meat,  loses  the  inheritance.  When  he  comes 
it  is  too  late.  Then  he  cries,  "  Bless  me,  even  me  also,  0 
my  father."  For  the  flesh,  though  stirred  up  to  seek  the 
blessing,  loses  it  by  tarrying  so  long  in  pursuing  outward 
things.  Then  it  cries  with  a  loud  and  bitter  cry.  But  the 
hope  of  glory  is  gone ;  though  a  lower  blessing,  if  sought, 

*'  Exod.  xxvii.  20  ;  Luke  x.  34.  est  fragrantia  quae  rutilat  et  reJolet 

*^  Isa.  Iv.  13.     Gregory  the  Great  ex   cruore    martyrum.     A  liter    flos 

interprets  all  these  varied  flowers: —  lilii,  quia  Candida  vita  carnis  est  de 

"  Odor   filii,   odor    est    agri   pleni.  incorruptione   virginitatis.       Aliter 

Aliter  namque   olet  flos  uvse,  quia  flos  violse,  quia  magna  est  virtus  hu- 

magna  est  virtus  prsedicatorum,  qui  milium,  qui  ex  desiderio  loca  ultima 

inebriant  mentes  audientium.  Aliter  tenentes,  coelestis  regni  purpuram  iu 

flos  olivse,  quia  suave  est  opus  mise-  mente  servant,"  &c. — Bi  Ezech.  1.  i. 

ricordise,  quod  more  olei  refovet  et  h.  6,  §  3.     Ambrose  alludes  to  the 

lucet.     Aliter  flos  rosse,  quia   mira  same  subject,  Hex.  1.  iii.  c.  8,  §  36 


PART  VI.  Jacob,  or  the  Spirit  of  Service,  321 

is  not  denied  to  it.  Then  it  "  lives  by  its  sword,"  delighting 
in  strife,  and  in  its  struggles  with  the  spirit  at  times  has 
the  dominion  over  it.  But  it  cannot  be  the  heir.  The 
coming  world  and  the  inheritance  are  for  ever  forfeited. 

Such  is  the  scene  within,  so  far  at  least  as  it  is  given  me 
to  utter  it.  Outwardly  too  it  is  fulfilled.  Abraham's  sons, 
who  pursue  external  things  in  the  field  of  this  world,  much 
as  the  Son  may  wish  to  bless  them,  lose  the  blessing,  while 
the  spiritual  seed,  though  seeking  very  carnally,  press  in 
and  seek  and  make  it  theirs.  And  who  is  it,  even  to  this 
present  day,  that  stirs  up  the  heirs  of  promise,  to  make 
themselves  like  carnal  men  ?  Alas,  it  is  Mother  Church, 
that  body  which  is  the  outward  form  of  spiritual  truth. 
She  it  is  who  moves  her  best-loved  sons,  making  them 
rough  men  to  gain  what  rough  men  cannot  have.  There- 
fore must  she  lose  her  sons.  Her  craft  and  carnal  means 
to  obtain  holy  ends, — and  the  haste  and  impatience  of  those 
she  loves,  in  and  by  themselves  and  in  their  own  strength 
to  seize  the  blessing, — ere  long  divide  the  mother  from  her 
sons,  while  in  sore  travail  through  many  days  they  suffer 
long  discipline.  The  Esaus  stay  behind  :  the  Jacobs  go 
forth  to  toil,  to  win  flocks  and  herds.  Even  the  carnal  and 
rejected  sons  receive  some  blessing.  They,  no  less  than 
their  spiritual  brothers,  have  the  "  fatness  of  the  earth  and 
the  dew  of  heaven  "  promised  them.  What  is  "'  of  the 
earth,"  sacramental  forms,  they  put  in  the  first  place.  The 
"  dew  of  heaven "  is  with  them  the  second  and  lower 
blessing. ^^  It  comes  indeed  on  all  alike,  on  tares  and 
wheat,  but  each  uses  it  to  strengthen  its  proper  life  ;    the 

'^  Compare  the  orJer  of  the  re-  double  seed,  the  carnal  and  spiritual, 
spective  blessings,  vv.  28  and  39.  in  the  Chri>tiau  Church,  goes  at 
Augustine,  who  constantly  quotes  great  length  into  this  : — "iJuofilii 
Isaac's  two  sons  as  the  figure  of  the      benedicuntur,  quia  duo  genera  bene- 

Y 


322  Jacob ^  or  the  Spirit  of  Service.  part  vi. 

one  drinking  in  the  dew  to  nourish  thorns,  the  other  by 
the  same  dew  "  out  of  an  honest  and  good  heart "  to  bring 
forth  good  things.  But  I  need  not  pursue  this  ;  for  in 
this  view  the  fulfilment  to  om^  shame  is  around  us  every- 
where. 

The  dispensations  too  reflect  the  scene.  The  Divine 
Word,  the  true  Son,  produced  a  double  seed.  Then  He 
looked  for  refreshment  of  heart  from  him,  who,  as  being 
the  first-born,  possessed  the  first  claim.  But  this  son,  the 
Jew,  yet  tarries  without,  and  comes  not  until  the  younger 
son  has  gone  in,  and  the  word  is  fulfilled,  "  A  people  whom 
I  have  not  known,  they  have  served  me."^"  In  this  view, 
Esau's  raiment,  which  Jacob  put  on,  without  which  Esau 
approached  his  father,  is  full  of  significance.  That  robe  ot 
righteousness^^  which  the  Jew  should  have  had  on,  but 
had  not,  is  worn  by  the  Grentile  church,  even  while  it  mis- 
uses the  doctrine  of  the  cross,  to  make  itself  resemble  the 
carnal  seed.     For  the  Church  has  sought  to  be  rough  like 

dicit  Eoclesia.  Quomodo  duos  pe-  thisraiment  of  Esau's  was  the  ensign 
perit  I\ebecca,  generantur  in  utero  of  primogeniture,  transmitted  from 
Ecclesise  duo,  unus  pilosus,  alter  father  to  son.  Ambrose  thus  ex- 
lenis.  .  .  .  Sunt  mali  in  Ecclesia  per-  pounds  the  dispensalional  applica- 
tinentes  ad  Esau,  pilosi  in  peceatis  tion  of  it: — "  Hanc  stolam  Ecclet^iae 
carnalibus  perseverantes.  . . .  Hal)ent  typo  Eebecca  protulit,  et  dedit  filio 
arorecceli  et  u  fertilitateterrse;  arore  juniori  stolam  veteris  testamenti.  .  . 
cceli,  omnes  Scripturas,  omnem  ser-  Dedit  populo  Christiano,  qui  uti 
monem  divinum ;  a  fertilitate  vero  amictu  seiret  accepto,  quoniam  po- 
terrse,  omnia  visibilia  sacramenta,  pulus  Judseorum  earn  sine  usu  habe- 
visibile  enim  sacramentum  ad  ter-  bat,  et  proprios  nesciebat  ornatus. 
ram  pertinet,"  &c. — Serm.  iv.  Class.  Jacebat  hsec  stola  in  umbra  abjecta 
\,  De  Jacob  et  Esau,  ^%\'^,Z\.  Some  et  neglecta.  Obscurabatur  enim  te- 
would  do  well  to  mark  the  place  nebrosa  impietatis  caligine,  nee  in 
here  given  by  Augustine  to  sacra-  angusto  corde  populi  Judaici  latius 
ments.  Compare  the  passage  quoted  poterat  explicari.  Induit  eam  Chris- 
above  from  his  Co7ifessions,  note  5,  tianus  populus,  et  refulsit,"  &c. — De 
p.  28.  Jacob,  &c.,  1.  ii.  c.  2,  §  9.  Gregory 
2"  Psalm  xviii.  43.  the  Great  gives  the  same  interpreta- 
"  Jewish   tradition  tells  us  that  tion.  In  Ezech.  1.  i.  li.  6,  §  3, 


Jacob ^  or  the  Spirit  of  Service, 


323 


the  Jew,  using  the  very  death  of  the  Lamb,  to  make  itself 
carnal  rather  than  spiritual.  Yet  the  blessing  remains 
with  the  Church,  in  an  order  exactly  the  reverse  of  that 
granted  to  the  elder  son.  To  Esau  the  word  is,  earth 
first,  then  heaven.  To  Jacob,  heaven  first,  then  tlie 
blessings  of  this  world.  To  Jacob,  thus  ; — "  God  give  thee 
of  the  dew  of  heaven,  and  of  the  fatness  of  the  earth,  and 
plenty  of  corn  and  wine."  To  Esau,  thus  ; — "  Behold,  thy 
dwelling  shall  be  the  fatness  of  the  earth,  and  of  the  dew 
of  heaven  from  above."  For  the  Jew  seeks  first  a  rest  on 
earth  ;  the  Church,  a  rest  in  heaven  now,  and  God's  will 
on  earth,  when  the  kingdom  of  God  shall  be  in  the  earth 
even  as  it  is  in  heaven.^^ 

So  the  last  shall  be  first,  and  the  first  shall  be  last ;  and 
by  strength  shall  no  man  prevail. 


-2  Tertullian,  tracing  this  fulfil- 
ment, calls  especial  notice  to  the 
varying  order  in  the  two  blessings  : 
— "  Isaac  benedicens  Jacob  filium 
siium,  '  Det,'  ait,  '  tibi  Deus  de  rore 
coeli,  et  de  opimitate  terrae.'  Nonne 
utriusqiie  indulgentise  exempla  sunt  ? 
Denique  animadvertenda  est  hie 
etiara  structura  benedictionis  ipsius. 
Nam  circa  Jacob,  qui  quidem  poste- 
rioris  et  prfelatioris  populi  figiira  est, 
id  estnostri,  prima  promissioccelestis 
estroris;  secunda.terrenseopimitatis. 
Nos  enim  primo  ad  ccelestia  invita- 
mur,  cum  a  saeculo  avellimur,  et  ita 
postea  iuvenimur  etiam  terrena  con- 
secuturi.  .  .  .  Coterum  ad  Esau  pro- 
mittit  benedictionem  terrenam,  et 
subjicit  coelestem  ;  '  De  opimitate 
terrae  (dicens)  erit  inhabitatio  tua, 
et  a  rore  coeli.'  Judseorum  enim 
dispositio  in  Esau,  a  teiTenis  bonis 
imbuta  per  legem,  postea  ad  ccelestia 
per  Evangelium  credendo  deducitur." 
— Adv.  Marcion.  1.  iii.  c.  ult.     But 


this  dispensational  application  is 
given  by  nearly  all  the  Fathers  ;  by 
Irenaeus,  Contr.  Hcer.  1.  iv.  c.  21  ;((J. 
38  ;)  by  Hippolytus,  as  quoted  by 
Jerome,  Epist.  Crit.  125,  ad  Dama- 
sum,  by  Augustine,  Serm.  iv.  Class. 
1,  Dc  Jacob  et  Esau,  and  elsewhere  ; 
by  Origen,  Horn.  xiv.  in  Gen.,  by 
Gregory  the  Great,  In  Ezech.  Horn. 
6 ;  and  by  others.  Some  not  only 
see  the  Church  in  Jacob,  but  Christ 
also,  the  Church's  Head,  like  Jacob 
standing  in  the  first-born  or  old 
man's  place,  and  obtaining  the  bless- 
ing by  putting  on  the  likeness  of 
sinful  flesh  for  us,  figured  in  thf 
kids'  skins.  So  Augustine,  Lih. 
contr.  Mendac.  c.  x.  §  24,  and  Serin. 
79  de  Tempore,  (al.  11,  Append.) 
and  Irenaeus,  Contr.  Hcer.  1.  iv.  c.  2r. 
{al.  38.)  But  in  this  deeper  sense, 
which,  indeed,  is  to  be  traced  all 
through  Genesis,  we  touch  on  things 
unspeakable. 


Y  2 


324  Jacob,  or  the  Spirit  of  Service, 


§  II. — The  Motives  to  Service  and  Encouragements 
BY  THE  Way. 

(Chapter  xxviii.) 

We  have  seen  Jacob  in  the  promised  land,  by  craft  and 
energy  rather  than  by  patience  seeking  to  overcome  the 
elder  son.  We  have  seen  the  result, — only  greater  oppo- 
sition. The  elder  is  not  brought  to  serve  the  younger  by 
such  policy.  We  now  see  Jacob  flying  before  his  brother, 
going  down  from  the  ground  of  promise  to  toil  in  Laban's 
house,  a  course  in  which  he  is  blessed, — for  by  it  he  reaches 
others  whom  he  brings  back  with  him  to  the  promised 
land, — but  which  never  conquers  Esau :  the  victory  over 
the  first-born  is  won  by  a  very  different  wrestling. 

Esau  and  Laban  are  both  forms  of  the  flesh ;  ^  the  one 
being  the  carnal  mind  as  it  grows  out  of  a  true  son  ;  the 
other,  our  outward  natural  man.  These  differ,  though  both 
are  of  the  flesh  ;  as  Abraham,  Isaac,  and  Jacob  differ,  though 
forms  of  one  spirit.  Esau  is  the  loveliest  form  of  the  flesh, 
the  carnal  mind  as  it  grows  in  us  after  the  spirit  of  son- 
ship  is  our  ruling  life,  stirred  at  times  even  to  seek  for 
heavenly  things,  yet  at  heart  profane,  and  loving  this  pre- 
sent world.  Laban  is  our  outward  natural  man,  which 
dwells  in  outward  things,  and  is  content  to  dwell  there. 
Each  of  these  in  turn  tries  us.  At  one  stage  the  outward 
man  is  our  greatest  difficulty.  At  another  it  is  the  carnal 
mind  within,  growing  up  in  closest  connection  with  spiri- 
tual things,  which,  because  more  inward,  is  far  more  dan- 
gerous and  much  harder  to  overcome.  Jacob  here  learns 
the  strength  of  each.      As  worker,  he  strives,  not  to  be 

'  For  Esau,  see  on  chap.  xxv.  24-34.    For  Laban  on  chap.  xxiv. 


PART  Yi.  Jacob,  or  the  SjDlrlt  of  Service.  325 

ruled,  but  to  rule  over  these.  But  Esau  is  yet  so  strong 
that  Jacob  is  forced  for  awhile  to  give  way  and  fly  before 
him ;  while  Laban,  so  far  from  serving,  is  served,  though 
at  length  much  that  was  once  in  his  power  follows  a  better 
guide.  Esau  too  must  yield  at  last,  but  not  till  hasty 
Jacob  has  become  halting  Israel. 

At  the  stage  before  us  Jacob  flees  to  Laban.  His  mo- 
tives and  encouragements  here  are  both  laid  open  to  U8. 
We  see  the  mixture  of  motive  which  there  is  in  truest 
service ;  how  little  credit  the  elect  can  take  to  themselves 
either  for  what  they  do  or  suffer. 

Three  distinct  influences  were  at  work  upon  Jacob,  all 
uniting  to  urge  him  down  to  Laban's  house. 

First,  Rebekah  urges  the  step,  through  fear  of  Esau.^ 
In  this  view  Jacob's  service  appears  the  result,  not  of  long- 
ing for  fruit,  but  simply  of  Esau's  violence.  And  God 
only  knows  how  much  we  are  led  to  busy  ourselves  in 
attempts  to  subdue  the  faculties  and  affections  of  the 
outward  man,  by  the  fact  of  a  carnal  mind  still  strong 
within  from  which  we  flee  to  toil  in  outward  things.    Some 

o 

affection  of  the  outward  man,  some  natural  faculty  which 
is  engaged  in  outward  things, — Laban's  daughters  and 
flocks, — are  sought  and  won.  Is  not  this  good  ?  Surely 
very  good.  Nevertheless  it  may  result  from  the  power  of 
the  carnal  mind  within,  which  distresses  the  spirit,  and 
forces  it,  with  a  vague  hope  of  thus  acquiring  power,  into 
efforts  to  rule  our  outward  man.  But  not  thus  is  Esau 
overcome.  Our  zeal  to  subdue  the  faculties  and  affections 
of  the  outward  man,  blessed  as  such  service  is,  and  much 
as  it  enriches  us, — for  Jacob  wins  both  wives  and  flocks 
and  herds  from   Laban, — will  never  make  Jacob  Esau's 

'  Chap,  xxvii.  42-45. 


326  Jacob,  or  the  Spirit  of  Service.  part  vi. 

lord.  We  may  have  toiled  with  Laban,  and  be  increased, 
and  possess  his  goods  as  our  rightful  portion,  earned  by 
hard  labour  ;  yet  this  will  not  master  Esau :  after  this, 
Esau  is  yet  "  my  lord  Esau."  This  is  learnt  as  we  advance. 
Here  we  see  that  Jacob's  service  to  Laban  in  one  view  is  a 
result  of  Esau's  violence.  The  very  strength  of  the  carnal 
mind  within  drives  the  spirit  in  us  to  efforts  to  subdue  the 
outward  man. 

Another  motive  is  desire  for  fruit.  Isaac  says,  "  Arise, 
go  down  to  Padan-Aram,  and  take  a  wife  thence  of  the 
daughters  of  Laban,  thy  mother's  brother  ;  and  Grod 
Almighty  bless  thee,  and  make  thee  fruitful,  and  multiply 
tliee,  that  thou  mayest  be  a  multitude  of  people."  ^  In  this 
view  om*  service  aims  to  bring  forth  fruit.  The  spirit  of 
sonship  urges  us  on  to  attempt  to  subdue  natural  affec- 
tions, that  we  may  increase  spiritually.  Thus  our  service 
is  not  urged  on  through  fear  only  ;  there  is  also  a  pure 
desire  for  increased  fruitfulness.  On  this  motive,  I  need 
not  dwell ;  all  know  it,  in  whom  the  spirit  of  ser\dce  has 
come  and  gro^vn  strong. 

Jacob's  service  has  yet  another  end.  If  Eebekah  and 
Isaac  have  each  their  purpose  in  it,  no  less  has  Grod  His,  to 
work  something  in  Jacob  as  well  as  by  him,  to  chasten  his 
spirit,  and  wean  him  from  his  self-confidence.  For  the 
spirit  of  service  needs  breaking  in.  If  when  first  awakened 
to  the  prospect  of  overcoming  that  in  us  which  is  of  the 
flesh  and  "  first  and  natural,"  it  could  effect  this  at  once 
and  in  its  own  strength,  it  would  thereby  most  sm-ely  be  a 
loser.  Self-will  would  come  in,  and  self-satisfaction, 
making  the  very  victory  a  worse  defeat.  It  would  be  our 
kingdom  rather  than  Grod's  ;  and  our  spirit,  unbroken  and 

'  Chap,  xxviii.  2,  3. 


f  ART  VI.  Jacob,  or  the  Spirit  of  Service.  327 

unchastened,  could  not  be  truly  blest.  For  not  by  strength, 
but  in  weakness,  does  God's  kingdom  come ;  not  in 
obtaining  our  will,  but  in  His  will.  It  is  only  by  the 
death  of  all  our  hopes  in  self,  and  this  after  we  have 
tried  our  energies  to  the  uttermost,  that  we  are  brought 
really  to  rest  in  Grod.  In  the  walk  of  faith  and  sonship 
we  have  already  proved  this.  In  the  effort  to  subdue  our 
carnal  mind  and  outward  man,  that  is,  as  Jacobs,  the  same 
lesson  must  be  learnt  again.  Only  by  sad  experience  is 
the  spirit  of  service  purged  from  its  tendency  to  self- 
confidence  and  self-exaltation. 

Thus  Jacob  goes  forth  to  toil.  Meanwhile,  Esau,  hearing 
Isaac's  charge  to  Jacob,  that  he  should  not  take  a  wife  of  the 
daughters  of  the  Canaanites,  now  takes  to  himself  another 
wife,  a  daughter  of  Ishmael,  Abraham's  carnal  son.  Thus 
Jacob's  course  affects  Esau,  no  less  than  Esau's  violence  had 
affected  Jacob.  We  read  "  when  Esau  saw  that  Isaac  had 
sent  Jacob  into  Padan-Aram,  to  take  a  wife  from  thence, 
and  that  as  he  blessed  him  he  gave  him  a  charge,  saying, 
Thou  shalt  not  take  a  wife  of  the  daughters  of  Canaan, 
and  that  Jacob  obeyed  his  father  and  his  mother,  and 
was  gone  to  Padan-Aram ;  Esau,  seeing  that  the  daughters 
of  Canaan  (whom  he  had  already  married'*)  pleased  not 
Isaac  his  father,  went  unto  Ishmael,  and  took  unto  the  wives 
which  he  had  Mahaiath,the  daughter  of  Ishmael,  Abraham's 
son,  the  sister  of  Nebajoth,  to  be  his  wife."  ^  This  yet  is 
Esau's  way.  The  carnal  mind,  having  been  excited  by  the 
elect  to  seek  the  blessing,  and  having  failed  to  obtain  it, 
learning  that  Canaanitish  wives,  the  evil  principles  which  it 
has  embraced,  are  obnoxious  to  the  spirit,  and  seeing  the 
spirit  bent  on  obtaining  better  fruit,  does  not,  indeed,  put 

*  Chap.  xxvi.  34,  35,  and  xxvii.  46.  *  Chap,  xxviii.  6-9. 


32  S  Jacob,  or  the  Spirit  of  Service.  part  vi. 

away  the  former  wives,  but  adds  to  them  another  from 
Abraham's  carnal  seed,  that  is,  some  principle,  which  has 
sprung  from  the  union  of  faith  with  law,  and  which,  though 
Abraham's  or  faith's  seed,  is  yet  its  carnal  seed.  Thus  does 
Esau  seek  better  fruit ;  and  this  act  shews  a  desire  for  some 
measure  of  reformation.  But  spite  of  its  aim,  it  is  a  mistake. 
The  carnal  mind  will  never  be  improved  by  adopting 
principles  which  are  only  the  carnal  fruit  of  true  faith. 
The  elder  cannot  be  heir ;  flesh  is  flesh,  and,  improved  as  it 
may  be,  cannot  inherit  heavenly  things. 

To  return  to  Jacob,  his  way  seem?5  hard  enough.  Alone, 
with  a  staff  in  his  hands,  but  all  unused  to  journeying,  he 
turns  his  face  towards  Laban's  house.  Night  comes  on, 
and  he  lies  down  to  sleep,  with  stones  for  pillows.  In  the 
darkness  Grod  is  near.  If  He  chastens  with  one  hand.  He 
sustains  with  the  other.  So  Jacob  sees  a  vision,  such  as  our 
Lord  promises  to  an  Israelite  indeed  in  whom  is  no  guile.  ^ 
He  sees  heaven  opened,  and  angels  of  God  ascending 
and  descending  upon  a  son  of  man.  He  sees  how  one 
chastened  for  sin,  in  darkness,  still  weaker  than  the  first- 
born, and  to  be  yet  more  humbled,  is  yet  the  care  of  Grod. 
Earth  is  shut,  but  heaven  is  opened;  there  is  a  path,  linking 
the  seen  with  the  unseen,  leading  upward,  and  assuring 
present  help.  The  Lord  is  not  seen  to  come  down,  as 
afterwards, — for  at  a  later  stage,  we  read,  "  He  went  up, 
after  He  had  talked  with  him,"  ^ — but  the  promise  is  heard, 
and  the  Lord  appears  "  above  the  ladder  ;  "  above,  yet  in 
communication  with  him.  Then  the  sevenfold  promise 
again  is  heard,  "  Behold,  I  am  with  thee,  and  will  keep  thee 
in  all  places  whither  thou  goest,  for  I  will  not  leave  thee 
until  I  have  done  that  which  I  have  spoken  to  thee  of."  ^ 

•  Chap,  xxviii.    12,   and   John   i.  '  Chap.  xxxv.  13. 

61.  «  Chap,  xxviii.  13-15. 


PART  VI  Jacob,  or  the  Spirit  of  Service.  329 

The  spirit  of  service  is  yet  thus  refreshed.  It  needs, 
and  must  receive,  correction,  but  a  hand  of  h-)ve  administers 
it.  Solitude  and  darkness  may  be  its  lot;  but  in  the  dark- 
ness the  Lord  brings  into  view  and  opens  heavenly  things.  ^ 
Light  shines  out,  and  fills  the  soul.  Fears,  enmities,  and 
sorrows,  for  a  season  at  least  are  lost  to  view.  Grod  lills  the 
eye.  And  afterwards  as  our  spirit  journeys  on,  faint  and 
travel-stained,  through  the  appointed  pilgrimage,  the  re- 
collection of  that  hour  of  conscious  communion  comes  back 
to  us  as  a  point  of  light  and  joy  to  cheer  and  strengthen  us. 
Such  moments  are  memorable  indeed.  We  go  far  in  the 
strength  of  that  communion.  We  may,  indeed,  meet  such 
a  revelation,  not  with  the  strong  grasp  of  faith,  but  like 
Jacob,  wdth  a  half-fearing  cry,  "  How  terrible  is  this  place ! " 
Our  sui-prise  may  shew  how  unaccustomed  we  are  to  see 
the  Lord.  Our  language,  "  If  Ood  will  be  with  me,"  may 
betray  our  feeble  faith,  which  can  utter  an  "  if,"  in  reply  to 
God's  unfailing  "  I  will."  But  the  vision  is  never  to  be 
forgotten.  Our  spirit  "lifts  up  itii  feet,"  and  journeys  on 
with  fresh  alacrity.  ^° 

It  is  the  same  story  without.  Grod's  servants  go  forth 
to  service  with  very  mixed  and  different  ends.  The 
desire  for  fruit  is  not  our  only  motive.     Our  service  may 

"  The  Fathers  call  esppcial  notice  in  dierum  labentium  cursu  ab  appe- 

to  the  stone  which  Jacob  took  for  a  titu   visibilium   mentis  oculos  clau- 

pillow:  —  "Notandum  est,  quod  ille  dere,)  sed  videre  angelos  nequeunt, 

dormiens  angelos  conspicit  qui  in  quia  caput  in  lapide  tenere  contem- 

lapide  caput  ponit.     Quia  nimirum  nunt."  —  Grec/.    M.    Moral,  in    Jnh. 

ipse  ab  exterioribus  operibus  cessans  1.  v.  c.  31,  §  54.  Augustine  gives  the 

seterna  penetrat,  qui  intenta  mente,  same  interpretation, //iJoAa/i.  Trac^ 

quae  principa'e    est  hominis,  imita-  vii.  §  23. 

tionem    sui   Redemptoris   observat.  °  Jacob  "  lifted  up  his  feet,"  &c., 

Caput  quippe  in  lapide  ponere,  est  chap.  xxix.   1,  margin.     Heb.   t<2J^» 

mente  Christo  in hserere.     Qui  enim  libjl-    The  Samaritan,  Chaldee,  and 

a    praesentis   vitae    action e    remoti  LXX.    versions,  all   translate  this 

sunt,   &ed   ad   superna  nullo  amore  verbatim, 
rapiuntur,  dormire  possunt,  (id  est. 


330  Jacob,  or  the  Spirit  of  Service,  pabt  n. 

be  also  a  result  of  the  opposition  of  carnal  men  within 
the  Church.  Christ  may  be  "  preached  of  strife,"  as 
well  as  of  ''  love ;"  ^^  and  even  our  truest  attempts  to 
shew  love  be  mixed  with  much  that  is  selfish  and  un- 
charitable. Such  poor  worms  are  we  at  the  best.  In 
seeking  to  be  catholic,  we  are  often  most  sectarian.  So  in 
seeking  to  be  loving  and  to  win  souls  to  Christ,  we  are 
too  often  unchristlike  and  unloving.  But  we  learn  even 
by  our  mistakes, — by  falling,  to  walk  upright — by  many 
sad  blots,  at  last  to  write  fairly.  And  so  out  of  our  mixed 
motives  God  brings  forth  good  ;  for  far  above  our  thoughts 
He  is  working  something  in,  as  well  as  by.  His  servants. 
If  none  else  are  served,  the  Lord's  servants  themselves 
should  be  served  and  profited  by  their  own  ministry. 
Who  would  have  thought  that  a  course  of  toil  could  be 
both  a  labour  of  love,  voluntarily  entered  upon,  and 
bringing  its  own  reward,  and  at  the  same  time  an  appointed 
means  to  humble  us  ?  All  our  Christian  path  is  such ;  but 
this  stage  above  all  others  shews,  that  our  most  devoted 
service,  undertaken  to  please  Grod,  and  to  bear  fruit  to 
the  praise  of  His  faitlifulness,  in  another  aspect  may  be 
God's  disciplining  rod.  Those  especially  who  have  engaged 
in  service,  and  have  spent  their  lives,  willingly,  but  at 
great  cost  to  themselves,  in  some  peculiar  and  trying  toil 
and  testimony,  will  on  looking  back  on  their  path,  as 
they  draw  towards  its  close,  feel  how  the  trials  of  their 
way  have  been  precisely  that  discipline  which  their  souls 
most  needed.  I  believe  all  suffering  will  on  one  side  be 
found  to  be  corrective,  even  though  it  comes  upon  us 
in  the  course  of  the  most  willing  and  holy  and  accepted 
service.  The  service  may  be  blessed,  the  reward  great, 
yet  in  its  sorrows,  in  those  very  crosses  for  which  we  shall 
»  Phil.  i.  16,  17. 


PART  VI.  Jacob,  or  the  Spirit  of  Service,  331 

receive  a  full  reward,  God  may  be  teaching  us  obedience 
by  the  things  which  we  suffer.  Thus  Grod's  servants  start, 
and  in  darkness  find  how  near  He  is.  and  that  there  is  a 
ladder  joining  earth  to  heaven,  the  seen  to  the  unseen, 
by  which  their  spirits  can  rise  to  Him,  be  they  where 
they  may,  and  His  Spirit  in  return  come  down  upon  them. 
This  is  seen  when  we  would  serve.  Not  Abraham,  or  even 
Isaac,  but  Jacob  beholds  this  ladder  reared  up.  For  the 
spirit  of  faith,  and  even  sonship,  are  slow  to  learn  what 
the  Incarnation  means.  But  Grod's  servants  could  never 
serve  at  all  in  outward  things,  if  in  some  measm-e  at  least 
this  vision  were  not  vouchsafed  to  them.  Therefore,  as 
they  go  forth  to  serve,  they  are  shewn  what  Christ's 
flesh  means,  and  what  a  link  between  highest  and  lowest, 
the  outermost  and  innermost,  is  everlastingly  assured 
to  us  thereby.^2  Do  the  angels  descend  as  well  as  ascend  ? 
Has  the  Lord  of  angels  Himself  by  His  flesh  come  down, 

•2  Augustine  several  times  alludes  emplum.     Audi  Apostolum  Paulum  : 

to  this,  explaining  this  ladder  by  our  quod   in   ipso  invenerimus,   hoc  de 

Lord's  words  to  Nathaniel,  John  i.  cseteris  ventatis  praedicatoribus  cre- 

51.     "  In  somnio  vidit  scalam.   ...  damns.  Vide  Paulum  ndscendentem  ; 

Somnium    homiuis    non    scriberetur  '  Scio  hominem    in    Christo  raptum 

nisi  magnum    in    illo    aliquid  figu-  fuisse  usque  in  tertium  ccelum,'  &c. 

rareturmysterium,"&c. — Scrm.  122,  Descendentem   audite  ;    '  Non  potui 

§  2.      The  way   in   which   he  pro-  loqui   vobis  quasi    spiritalibus,   sed 

ceeds  in  another  place  to  apply  this  quasi  carnalibus :  quasi  parA^ulis  in 

vision,  as  an  example  of  ministry,  Chriato  lac  vobis  potum  dedi,  non 

which,  after  the  pattern  of  the  angels  escam.' .  .  .  '  Factus  sum  parvulus,' 

and  of  Christ's  Incarnation,   should  inquit,  '  in  medio  vestrum,  tanquam 

come  down  to  earth  as  well  as  rise  si  nutrix  foveat  filios  sues.'  Videmus 

to  heaven,  is  most  striking: — "Quid  enini  et  nutrices  et  matres  descen- 

autem   vidit  tunc  in   sealis  ?      Ad-  dere  ad  parvulos,  .  .  .  .  et  disertus 

scendentes  et  descendentes  angelos.  aliquis  pater .  .  .  si  habeat  parvulum 

Sic    est   et   Ecclesia.      Angeli    Dei,  filium,   .   .   .  lingua  puerili  descendit 

boni  prsedicatores.praedicantes  Chris-  ad  parvulum.  ...  Si  ipse  Dominus 

turn  ;  hoc   est  super  Filium  hominis  adscendit  et  descendit.   manifostum 

adscendunt    et    descendunt.      Quo-  est,  quia  pnedicatores  ipsius  adsceji- 

modo  adscendunt,   et   quomodo  de-  duiir  imit;iti(tne,  descendunt  prttdica- 

scendunt?     Ex   uno   habemus    ex-  tione." — In  Johan.  Tract,  vii.  §  23 


332  Jacob,  or  the  Spirit  of  Service.  part  vt. 

and  been  made  a  Jew  to  gain  the  Jews  ?  Then  His 
servants  too  may  come  down  to  earth,  and  may  leave  their 
own  high  and  heavenly  ground  to  win  earthly  souls  ;  may 
assume  a  fleshly  form  for  fleshly  souls,  and  become  as  Jews 
to  Jews,  and  as  babes  to  babes,  for  others,^^  in  the  as- 
surance that  everything  and  anything  on  earth  may  be 
sanctified  by  the  word  of  Grod  and  prayer  and  thanks- 
giving. Henceforth  every  spot  is  holy  ground.  We  cannot 
call  any  man,  however  outward,  common  or  unclean. 
For  heaven  is  linked  with  earth.  Shall  we  then,  who  are 
of  the  earth,  count  any  on  earth  alien  to  us  ?  Rather 
with  Jacob  we  say  even  of  the  untilled  field,  "  Surely  the 
Lord  is  in  this  place,  and  I  knew  it  not."  ^*  Not  till  this 
is  seen  are  we  fitted  for  service  in  the  outward  world. 


§  III. — The  Service  for  Wives  and  Flocks. 

(Chapters  xxix.  and  xxx.) 

We  now  come  to  the  service  in  Padan-Aram.  Evangelic 
service  is  here  photographed ;  for  the  Light  Himself  has 
drawn  each  minutest  particular,  the  trials,  mistakes, 
successes,  and  results,  as  none  but  light  could  draw  them. 
Jacob  is  seen  in  Laban's  house,  toiling  there,  first  to  gain 
his  daughters,  then  his  flocks  and  herds.  First,  the 
daughters  of  Laban  are  won ;  that  is,  certain  affections  or 
truths,  which  by  nature  are  akin  and  subject  to  our 
outward  man,  are  embraced  by  the  spirit,  and  so  become 
fruitful.  Then  Laban's  flocks  and  herds  are  gained  ;  that 
is,  the  animal  faculties  and  emotions,  which  hitherto  have 
been  altogether  under  the  power  of  the  outward  man, 

"  1  Cor.  ix.  19,  20.  *«  Chap,  xxviii.  16. 


PART  VI.  Jacob,  or  the  Spirit  of  Service,  333 

henceforth  obey  the  spiiit,and  follow,  though  still  animal 
and  irrational,  the  directions  of  the  spirit  rather  than  of 
the  outward  man.  This  is  not  done  without  long  toil. 
Many  a  night  does  Jacob  watch,  and  many  a  weary  day. 
"  In  the  day  the  drought  consumes  him,  and  the  frost  by 
night :  sleep  departs  from  his  eyes,  and  slumber  from  his 
eyelids."  ^  But  the  work  is  done  at  last.  Laban's 
daughters  and  flocks  and  herds  serve  Jacob,  and  he 
"  increases  exceedingly." 

Such  is  the  scene,  and  the  outline  is  clear :  the  details 
need  a  man's,  not  to  say  an  angel's,  eye.  For  service  is 
pictured  here.  Ministering  spirits,  therefore,  according 
to  their  measure,  will  understand  this.  To  others,  because 
the  reality  is  unknown,  the  picture  must  needs  be  more  or 
less  a  puzzle. 

We  are  first  shewn  Laban's  state,  when  Jacob  comes ; 
then  the  service  rendered  to  him ;  and  lastly,  the  results 
of  it.  We  may  trace  it  within  and  without.  The 
outward  fulfilment  will,  as  ever,  be  clearest  to  earthly 
eyes. 

First,  to  trace  it  within.  Laban's  state  is  seen,  that  is 
the  state  of  the  outward  man,  when  Jacob  or  the  spirit  of 
service  begins  to  act  on  him.  In  reply  to  the  question, 
"  Is  he  well  ?"  the  answer  given  is,  "  He  is  well ;"  ^  for  the 
natural  man,  till  by  dealings  with  the  elect  it  begins  to 
know  itself,  is  ever  self-satisfied.  And  yet,  "  it  was  not 
much  he  had  before  Jacob  came."  ^  A  well,  some  sheep, 
and  two  daughters,  were  the  better  part  of  his  possessions. 
And  the  water  was  scarce,  for  as  a  rule  the  well  was  closed  ; 
while  his  fairest  daughter  was  occupied  with  the  cattle, 
in  outward  more  than  inward  things.'*     These  figures  are 

'  Chap.  xxxi.  40.  '  Chap,  xxx,  30. 

2  Chap.  xxix.  6.  ♦  €hap.  xxix.  1-9. 


334  Jacob ^  or  the  Spirit  of  Service.  part  vi 

all  familiar  to  us.  Wells,  and  sheep,  and  daughters  have 
again  and  again  passed  before  our  eyes.'^  Women  are 
affections ;  but,  as  our  principles  are  ever  what  our  affec- 
tions are,  they  also  figure  certain  principles.  Hagar,  Sarah, 
and  others,  have  made  this  clear.  Here  two  women  are 
seen  ;  the  elder,  the  first  and  outward  affection  or  principle 
of  the  natural  man  ;  the  younger,  the  later  more  inward 
principle  ;  and  of  these  even  the  fairest  is  yet  in  outward 
things.  Nevertheless  Laban  welcomes  Jacob : — "  He  ran 
to  meet  him,  and  brought  him  into  his  house."  ^  For 
the  outward  man  at  first  is  glad  to  be  served,  and  for 
awhile  is  strengthened,  though  in  the  end  weakened  and 
impoverished,  by  the  efforts  of  Jacob,  the  spiritual  inward 
man. 

Jacob's  service  then  begins  by  assisting  Rachel,  the 
younger  daughter,  to  open  the  covered  well.  Then  he 
gives  drink  to  Laban's  flocks.  After  this,  he  proceeds  to 
serve  with  a  fixed  aim,  first  for  the  daughters,  then  the 
flocks,  of  Laban.  The  course  and  results  of  this  service 
are  most  significant. 

Laban's  daughters  are  toiled  for  first,  more  strictly  the 
younger  daughter,  though  Jacob  in  fact  obtains  both. 
"  Leah  was  tender  or  weak-eyed,^  but  Rachel  was  beau- 
tiful and  well-favoured.  And  Jacob  loved  Rachel,  and 
said,  I  will  serve  thee  seven  years  for  Rachel  thy  younger 
daughter."  ^  He  wishes  for  Rachel  alone  ;  but  at  length, 
after  seven  years'  service,  and  when  he  hopes  to  have  her, 
he   is  deceived  by  Laban,  and  put  off  with  Leah.     "  It 

*  For  "  wells,"  see  on  chap,  xxi,,  ^    Our  version,  "  tender-eyed,"  is 

XXV.  1-11,  and xxvi.     For  "flocks,"  not   very   plain.     The  LXX.  trans- 

on  chap.   i.  xiii.    and   xxii.       For  late,  6(pea\ixol  acrdeve'is :  the  Vulgate, 

"  daughters,"  on  chap.  vi.  and  xvi.,  "  lippis  oculis." 

and  elsewhere.  »  chap.  xxix.  15-18. 

e  Chap.  xxix.  13. 


PART  VI.  Jacob,  or  the  Spirit  of  Service.  335 

came  to  pass  in  the  evening,  that  Laban  took  Leah,  and 
brought  her  to  Jacob,  and  he  went  in  unto  her.  And  in 
the  morning,  behold,  it  was  Leah.  And  he  said  to  Laban, 
What  is  this  that  thou  hast  done  unto  me  ?  Did  I  not 
serve  thee  for  Eachel  ?  Wherefore  then  hast  thou 
beguiled  me  ?  And  Laban  said.  It  must  not  be  so  done 
in  om'  country,  to  give  the  younger  before  the  first-born." 
Jacob  gets  Rachel  after  all;  but  against  his  will  and  un- 
kno\\Ti  to  him  he  first  embraces  Leah.  It  must  be  so. 
"  It  is  not  so  done  in  that  country  to  give  the  younger 
before  the  first-born." 

Laban's  daughters,  as  we  have  seen,  are  the  affections 
or  principles  of  the  outward  man.  At  each  stage,  as 
believer,  or  son,  or  servant,  the  elect  spirit  embraces  one 
or  moie  of  these.  Like  seed,  it  finds  a  soil :  it  does  not 
make  it ;  and  that  soil  is  throughout  human  and  natural. 
Thus  is  our  fallen  nature  laid  hold  of  by  the  Spirit,  and 
out  of  its  affections,  earthly  as  they  are,  good  fruit  is  borne 
to  Grod's  glory.  The  mystery  of  the  Incarnation  is  the 
outward  witness  of  this.  And  He  who  abhorred  not  the 
Virgin's  womb, — who  said,  "  I  will  dwell  in  you  and  walk 
in  you," — who  took  our  nature  and  our  infirmities  upon 
Him, — out  of  the  woman  in  us  yet  brings  forth  spiritual 
fruit.  But  the  elect's  aim  is  to  gain,  not  the  elder  or 
first-born,  but  the  younger  or  more  inward  and  spiritual 
affection  of  the  natural  man.  The  first-born  has  few  or  no 
attractions  for  him.  The  spirit  desires  rather  to  gain  what 
is  lovely  and  spiritual  of  the  outward  man.  Seven  years 
he  labours  for  this,  and  "  they  seemed  but  a  few  days  for 
the  love  he  had  unto  her  ; "  ^  for  when  the  spirit  is  full  of 
love,  time  is  nothing  :  love  makes  our  life,  like  that  of  the 
angels,  wholly  out  of  time.  But  there  is  a  sort  of  necessity 
•  Chap.  xxix.  20. 


o36  Jacob,  or  the  Spirit  of  Service.  part  tt. 

for  taking  the  first  and  natural  before  the  spiritual.  While 
we  only  desire  the  inward,  we  are  put  off  with  the  outward, 
which  we  do  not  love.  We  may  think  we  have  got 
Rachel,  but  it  is  Leah.  The  old  man  has  been  too  cunning 
for  us.  For  we  are  in  the  dark,^"^  and  know  not  what  we 
are  doing.  When,  however,  light  breaks  in,  we  learn  how, 
with  all  our  love  for  the  younger,  we  have  been  deceived. 
Oh,  how  many,  who  have  only  got  Leah,  think  it  is  Rachel, 
simply  because  they  are  in  the  dark.  If  they  love  Rachel, 
she  too  shall  be  theirs.  In  due  time,  after  our  carnal  haste 
has  been  met  by  what  is  first  and  natural,  we  shall  obtain 
the  spiritual.  But  action  precedes  contemplation  ;  a  life 
on  outward  principles  must  come  before  an  inward  life ; 
and  the  outward,  though  not  so  fair,  is  more  fruitful: 
not  by  one  alone,  but  by  both  of  these,  is  Israel  built 
up.  11 

Surely  there  is  a  "  needs  be"  for  this.     Laban  could  not 


'"  "  It  came  to  pass  in  the  even-  accepit  Liam ;  quia  videlicet  omnis 
ing,"  &c.,  chap.  xxix.  23.  Eespect-  qui  ad  Dominum  convertitur  con- 
ing the  "  evening,"  see  on  chap.  ii.  templativam   vitam  desiderat,  .  .  . 

"  Augustine,  Gregory  the  Great,  sed  prius   necesse    est  ut   in    nocte 

Bernard,     and    others,    agree    sub-  vitse  prsesentis  desudet  in  labore.  .  . 

stantially  in  this  interpretation.  Au-  Erat  autem  Rachel  videns  et  sterilis, 

gustiae  pursues  the  subject  at  very  Lia  autem  lippa  sed  fcecunda ;  quia 

great  length,  Contra  Fanstum,  Man.  nimirum   mens  cum    contemplando 

1.    xxii.    cc.    51-58.      Gregory   the  otia   appetit,  plus  videt,  sed  minus 

Great  writes  briefly  thus :  —  "  Has  filios   Deo    generat,    ciim    vero    ad 

utrasque  vitas,  (If.  the  outward  and  laborem    se    prsedicationis    dirigit, 

inward.)  sicut   et  ante  nos  dictum  minus  videt,  sed  amplius  parit.  .  .  . 

est,    duse   beati   Jacob  mulieres  sig-  Post  Liae  cumplexum  ad  Rachelem 

nificaverunt,  Lia  videlicet  et  Rachel.  Jacob  pervenit,  quia  perfectus  quis- 

Lia    quippe    interpretatur     '  labo-  que  ante  activse  vitae  ad  foecundita- 

riosa;'    Rachel    vero     'ovis'     vel  tem  jungitur,  et  post  conteraplativae 

'visum    principium.'     Activa  autem  ad  requiem  copulatur."  —  In  Ezech. 

vita  laboriosa  est,  quia  desudat   in  1.  ii.   h.  2,  §  10.     Bernard  gives  a 

opere  :  contemplativa  vero  simplex  similar  exposition,  Lib.  de  Modo  bene 

ad  solum  \ndendnm  principium  an-  vivendi,   ad  Sororem,  c.  53.     Com- 

heUt,  .  .  Beatus  autem  Jacob  Rachel  pare   the   passage   above  from  the 

quidem   concupierat,   sed   in   nocte  Catena  Aurea,  on  chap.  xii.  p.  160. 


PART  VI.  Jacob ^  or  the  Spirit  of  Service,  337 

liave  crossed  Jacob's  purpose,  had  not  Grod  permitted  it. 
Unwearied  love  is  watching  Jacob's  steps.  Not  chance 
but  love  gives  him  weak-eyed  but  fruitful  Leah,  as  well  as 
fair  Rachel ;  love  to  Laban,  to  win  yet  more  of  his  seed,  to 
win  the  outward  as  well  as  the  inward  affections  of  the 
natural  man  ;  love  to  Jacob,  for  he  is  unfit  for  the  best 
things :  an  outward  principle  is  the  only  one  by  which  at 
present  he  can  bear  fruit.  We  may  wish  for  the  best 
things,  like  Jacob  here  ;  but  for  our  profit  we  are  at  first 
united  to  outward  principles.  It  was  but  now  that  we 
made  ourselves  rough  like  the  first-born :  justly  therefore 
are  we  put  off  with  Laban's  first-born.  When  we  are  more 
spiritual,  the  spiritual  shall  be  within  our  reach. ^'^  Thus 
do  the  principles  which  we  receive, — and  mere  head- 
knowledge  is  not  reception,  for  as  Jacob  loved  and  was 
acquainted  with  Rachel  long  before  he  got  her,  so  is  there 
an  acquaintance  with  truth,  which  precedes  that  union 
with  it  which  results  in  fruitfulness, — thus  do  the  prin- 
ciples we  hold  shew  what  we  are.  Happy  is  it,  when 
being  spiritual  we  can  bear  spiritual  things.  But  far 
safer  is  it  for  us,  and  a  pledge  of  God's  true  loving- 
kindness,  that  while  we  are  yet  carnal  we  should  only  reach 
carnal  things. 

Jacob  next  serves  for  Laban's  flocks,   until,  after  six 

'^  Augustine    is   so  difiuse    hero  ulla   tolorantia  laboris,  (i.  f.  Leah.) 

that  one  can  scarcely  make  a  satis-  quae  in  agendo  patiendoque  aniplec- 

factory  extract,  but  the  following  is  tenda  est,  statim  ad  pulchrge  atque 

striking:  — "  Hanc  («.e.  Leah)  sus-  perfectse    sapientiae    delicias,    {i.e. 

tinet,  ut  ad  illain  («.€.  Rachel) perve-  Rachel,)   pervenire.      Sed   hoc   non 

niat,  si  perseveranter  amat.  acccptis  potest   in  terra  morientium.      Hoc 

illis  septem  praeceptis ;  ac  si  dicatur  enini  vidotur  significaro,  qucd  dic- 

ei,  'Servi  alios   septem   annos   pro  turn  est  ad  Jacob,  'Non  est  mjris  in 

Rachel,'  ut  sit  pauper  spiritu.  mitis,  loco  nostro,  ut  minor  nubat  prius- 

lugens,  esurienssitiensque justitiam,  quam  major,'"  &c. —  Contr.  Fauit. 

misericors,     mundicors,      pacificus.  Man.  1.  xxii.  c.  53. 
Vellet  enim  homo,  si  fieri  posset  sine 


338  Jacobs  or  the  Spirit  of  Service.  part  ti, 

years  more  labour,  a  great  part  of  the  cattle  have  changed 
masters,  and  are  henceforth  Jacob's  flock.  It  appears 
Miat  Jacob,  having  got  Rachel,  wished  to  leaA^e.  Then 
Laban  answers,  "  I  pray  thee,  tarry ;  for  I  have  learnt  by 
experience  that  the  Lord  hath  blessed  me  for  thy  sake. 
And  he  said,  Wliat  shall  I  give  thee  ?  And  Jacob  said, 
Thou  shalt  not  give  me  anything :  if  thou  wilt  do  this  for 
me,  I  will  again  feed  and  keep  thy  flock.  I  will  pass 
through  thy  flock,  removing  thence  all  the  speckled  and 
spotted  cattle,  and  of  such  shall  my  hire  be.  And  Laban 
said.  Behold,  I  would  it  might  be  according  to  thy  word."  ^^ 
The  bargain  is  that  Jacob  is  to  have  the  "  speckled  and 
spotted,"  and  of  these  ere  long  by  his  art  he  gains  the 
larger  and  stronger  flock.  Out  of  flocks  of  one  colour,  he 
gets  others  speckled  and  ring-straked  and  the  flocks 
change  masters  onl}^  by  changing  colours.  "Jacob  took 
rods  of  poplar  and  almond  and  chestnut  tree,  and  peeled 
white  strakes  in  them,  and  made  the  white  appear  whicli 
was  in  the  rods.  And  he  set  the  rods  which  he  peeled 
before  the  flocks  in  the  gutters,  in  the  watering  troughs 
when  they  came  to  drink,  that  they  should  conceive  when 
they  came  to  drink.  And  the  flocks  conceived  before  the 
rods,  and  brought  forth  cattle,  ring-straked,  speckled,  and 
spotted."  1* 

Even  so  are  the  flocks  yet  won.  Those  animal  emotions, 
wliich  hitherto  have  been  altogether  under  the  power  of 
our  outward  man,  by  the  spirit's  efforts  receive  another  hue, 
and  shew  in  their  very  appearance  the  spirit's  handy  work. 
Animal  emotions  of  course  are  animal  to  the  end,  but  on 
them  a  great  outward  change  has  passed,  so  that  even  the 
old  man  must  confess  they  do  not  look  as  they  used  to  look. 
Jacob  has  changed  their  hue.    This  is  done  by  setting  rods 

"  Chap.  XXX.  31-34.  "  Chap.  xxx.  37-35^. 


JacoJ),  or  the  Spirit  of  Service. 


339 


of  varied  colours  before  their  eyes.  These  "  rods "  are 
portions  of  the  Word  ;  ^^  and  like  that,  which,  wl:en 
stretched  out  over  the  sea,  opened  a  path  for  Israel,^''  or 
that,  which,  though  dry,  when  laid  up  before  tlie  Loid, 
budded  and  blossomed  and  brought  forth  almonds, ^^  these 
feeble  rods  effect  great  things  :  by  them,  as  by  "  the  rod 
out  of  tlie  stem  of  Jesse,"  ^^  the  weak  are  made  strong. 
These,  partly  peeled,  partly  unpeeled, — peeled,  that  is 
with  the  inward  sense  opened,  so  that  what  is  covered  and 
hidden  witliin  may  be  brought  to  light, — unpeeled,  that 
is  in  the  letter  alone,  with  the  outward  covering  still 
untouched,  as  at  first  we  always  see  the  Word, — are  set 
before  the  flocks,  where  the  living  streams  are  opened,  that 
the  offspring  or  fruit  may  take  another  hue.^^  The  animal 
in  us  is  only  thus  won ;  nor  can  the  spirit  claim  anything 


'^  See  what  is  said  of  the  trees  of 
Vnowledge  and  life,  on  chap.  ii. 

'«  Exod.  xiv.  16. 

*'  Numb.  xvii.  8. 

'«  Isa.  xi.  1. 

'^  Gregory  the  Great  thus  ex- 
plains these  rods  : — "  Quid  estvirgas 
vii'ides  et  amygdalinas  atque  ex  pla- 
r.inis  ante  oculos  gregum  ponere, 
nisi  per  Scripturae  Sacrse  seriem 
antiquorum  patrum  vitas  atque  sen- 
tentias  in  exemplum  prsebere.  Quae 
nimirum  quia  juxta  rationis  examen 
reet?e  sunt,  virg?e  nominantur.  Qui- 
l)us  et  ex  parte  corticem  subtrahit, 
ut  in  his  quae  ex  poliantur  intimus 
candor  appareat ;  et  ex  parte  cor- 
ticem servat.  et  sicut  fuerant  ex- 
terius,  in  viriditate  permaneant; 
variusque  virgarum  color  efficitur, 
dum  cortex  et  ex  parte  subtrahitur, 
et  ex  parte  retinetur.  Ante  con- 
siderationis  enim  nostrai  oculos 
prfecedentium  patrum  sententire 
quasi  -s-irgffi  ponuntur ;  in  quibus 
dum   pleruraque   intellectum  litenc 


fugimus,  quasi  corticem  siibtrahi- 
mus  ;  et  dum  plerumque  intellectum 
literae  sequimur,  quasi  corticem  ser- 
vamus.  .  .  Quas  bene  Jacob  in  aqute 
canalibus  posuit ;  quia  et  Eedt-mptor 
noster  in  libris  eas  sacrse  scientise, 
quibus  nos  intrinsecus  infundimur, 
fixit.  Has  aspicieiites  arietes  cum 
ovibus  coeunt,  quia  rationales  nostri 
spiritus,  dum  in  earum  intentione 
defixi  sunt,  singulis  quibuscumquc 
actionibus  permiscentur,  ut  tabs 
fetus  operum  procreent,  qualia  ex- 
empla  prsecedentium  in  vocibus 
praeceptorum  vident,  et  diversuni 
colorem  proles  boni  operis  habeat ; 
quia  et  nonnimquam  subtracto  litevie 
cortice  acutius  interna  considerat.  ot 
reservato  nonnunquam  historia?  teg- 
mine  bona  in  exterioribus  format." 
— Moral,  in  Job.  1.  xxi.  c,  1.  Am- 
brose gives  a  similar  interpretation, 
J)e  Jacob.  1.  ii.  c.  4,  §  19.  Justin 
Martyr  too  alludes  to  those  rods,  as 
figuring  the  doctrine  of  the  cross, 
Dial,  c:  Ti'i/ph.  c.  86 


340  Jacob,  or  the  Spirit  of  Service.  part  ti. 

of  the  old  man's,  save  that  on  which  it  has  exerted  a 
transforming  influence. 

As  the  results  of  this  service,  Jacob  obtains,  not  Laban's 
daughters  and  flocks  only,  but  fruit  by  each  of  these. 
First  he  gets  fruit  by  the  daughters.  These  children  by 
Leah  and  Eachel  and  the  bond-maids  are  the  different 
forms  of  life  which  are  produced  by  the  spirit  of  service  in 
us  out  of  different  principles  ;  Leah  and  Eachel  represent- 
ing the  higher  principles,  outward  or  inward ;  the  bond- 
maids, other  lower  principles,  subservient  to  the  former, 
but  which  are  also  embraced  and  produce  their  own  fruit. 
First  come  four  sons  by  Leah,  whose  names  point  out  the 
peculiar  form  of  life  which  each  shadows  forth  ;  Eeuben, 
intelligence  ; 2^  then  Simeon,  obedience;^*  then  Levi,  ser- 
vice ;  ^^  then  Judah,  rule.^^  Then  come  the  sons  of  EacheFs 
maid;  first  Dan,  that  is  "judgment"  or  justice;  then 
Naphtali,  that  is  victorious  "  strugglings."  After  this  the 
fruit  of  Leah's  maid  ;  first  Gad,  a  "  troop"  or  power ;  then 
Asher,  or  "  happiness."    Then  Leah  herself  again  has  sons  ; 

""  Reuben,  i.  e.  "  filius  visionis,"  tlie    very   intimate    and    sanctified 

Jerome,    'Som.  Heb.      "Seeing"  is  service  connected  with  the  marriage 

the  common  figure  for  intelligence.  tie. 

Cf.  Numb.  xxi.   8,  9,  and  John  iii.  "  Judah,  i.  e.    "  confessio."     See 

14,  15;  Lukexxiv,  31;  John  vi.  36,  Psalm   c.  1-5.       This  and  the  suc- 

40,  46,  47.  ceeding  names  need  no  illustration. 

2'  Simeon,  i.e.  "  auditio."  Jerome,  I  may  add  here,  that  in  the  naming 
Nom.  Heb.  "  Hearing,"  or  "  hearken-  of  Leah's  first  four  sons,  she  con- 
ing," is  synonymous  with  obedience.  nects  the  fruitfulness  with  "  t  f- 
See  1  Sam.  xv.  22  ;  John  x.  2,  3,  16,  Lord^  saying,  "I  will  praise  the 
27  ;  xviii.  37  ;  Isa.  Iv.  2  ;  Jer.  vii.  23,  Lord,"  &c. ;  while  in  the  naming  of 
24,  26.  the  last  two  she  speaks  of  "  Gody 

2-  Levi,  i.e.  "  conjunctio."  Jerome,  saying,    "  God  hath   given   me  my 

Nom.  Heb.     The  force  of  this  name,  hire,"  &c.    Compare  chap.  xxix.  32, 

"joining."  as  representing   service,  33,  35,  with  chap.  xxx.  18,  20.     See 

may  be  seen  in  many  Scriptures  : —  also  chap.    xxx.    24,  where  Eachel 

Isa.  Ivi.  3,  6;  Numb,  xviii.  2;  Mat.  says,    "The   Lord  shall  add,"  &c. 

vi.  24  ;  Jer.  1.  5;  Zech.  ii.  15.     See  This  is  not  without  a  reason.     We 

also  Gen.  ii.  24,  and    Mat.  xix.  5,  have  noticed  a  similar  change  in  the 

where   the   word  "joining"  shews  1st  and  2nd  chapters. 


PART  VI.  Jacob ^  or  the  Spirit  of  Service.  341 

Issacbar,  or  a  "reward,"  representing*  tlie  actual  jo}^  of 
labour,  as  the  Psalmist  says,  "  In  keeping  tliy  command- 
ments there  is  great  reward  ; "  then  Zebulun,  "  dwelling 
together,"  or  communion  ;  then  Dinah,  whose  name  signi- 
fies the  same  as  Dan,  but  in  whom,  as  a  daughter,  justice 
is  seen  as  a  principle  rather  than  an  active  life.  After  this 
Eacliel  brings  fortli  a  son,  the  lovely  fruit  of  a  life  of  patient 
suffering ;  "  And  she  said,  God  hath  taken  away  my  re- 
proach :  and  she  called  his  name  Joseph,"  that  is  ''addition" 
or  increase.  All  these  are  the  fruits  of  service  in  us,  some 
better  than  others,  some  destined  to  cause  grief;  all 
needing  rule  and  culture,  yet  owned  and  formed  by  the 
Lord  to  shew  forth  His  praise. ^^ 

Jacob's  service  gained  more  than  this.  Laban's  flocks, 
as  well  as  his  daughters,  come  at  last  into  Jacob's  hands. 
Not  only  do  the  affections  and  principles  of  the  natural 
man  come  under  the  spirit's  government,  and  produce 
spiritual  fruit,  but  even  the  animal  emotions  after  long 
watchings  are  gained,  and  out  of  them  also  there  is  mucl^ 
increase  to  Grod's  glory. 

The  results  of  this  on  Laban  are,  that  he  is  increased  at 
first, 2-''  but  impoverished  in  the  long  run.^^  When  the 
spirit  of  service  comes  to  deal  with  the  natural  man,  and 
works  with  him  and  for  him,  for  a  season  the  outward  man 
is  enriched  ;  but  further  service,  if  it  continue  long  enough, 
will  as  surely  weaken  him.  And  the  old  man  not  seeing 
God's  hand  in  this,  that  it  is  "  God  who  has  taken  away 
his  cattle," 2^  is  angry  because  he  is  made  poor;   but  he 

2*  The  reader  who  cares  to  pursue  for    1849,     by    Thomas    "Worsley, 
this  subjecr.  will  find  it  treated  at  Master  of  Downing  College,  Cam- 
great  length. and  with  muoh  spiritual  bridge, 
insight,  in  a  volume  entitled,  "  The  "  Chap.  xxx.  27-30. 
Patriarchs,  as  setihig  forih  th'  things  ^^  Chap.  xxxi.  1. 
of  the  Sermon  on  the  yfount ;  "  being  ^7  Chap,  xxxi.  9. 
the  Christian  Advocate's  publication 


342  Jacob ^  or  the  Spirit  of  Service.  part  ti. 

cannot  hurt  the  inward  man,  and  all  his  wrath  only  hastens 
the  further  accomplishment  of  the  Lord's  promise. 

I  have  thus  traced  this  scene  within,  because,  if  this 
inward  view  be  known,  the  other  more  outward  fulfilment 
of  it  will  of  course  be  manifest.  But  some  will  see  it 
without,  better  than  within.  Without,  Jacob's  service  sets 
forth  the  labour  of  those,  who,  though  heirs,  seek  to  win 
out  of  the  far  country,  and  from  the  power  of  the  natural 
man,  children  and  flocks  whom  they  may  take  back  to  a 
better  land.  They  come  down  to  Laban's  ground  ;  for 
only  thus,  by  coming  down  among  natural  men,  can  elect 
servants  reach  those  whom  they  are  looking  for.  Here  they 
toil  for  children  and  flocks.  Like  Jacob,  they  would  fain 
have  Eaehel  only,  that  is  a  spiritual  church  ;  but  in  the 
world,  and  while  serving  there,  they  find  that  they  must 
have  outward  principles  also  and  an  outward  church.  As 
Isaacs,  or  sons,  we  may  have  Eebekah  only,  though  even 
by  her  we  have  a  twofold  seed ;  but  if  we  come  to  be 
servants,  whose  "  hand  must  take  hold,"  we  shall  find  that 
we  must  take  blear-eyed  Leah  as  well  as  fair  Rachel. 
Those  who  know  only  sonship  may  judge  as  carnal  the 
Jacobs  who  have  been  led  on  by  grace  to  reach  a  further 
stage ;  bvit  if  they  advance  to  apprehend  what  they  are 
apprehended  for,  they  themselves  may,  and  surely  will, 
attain  to  Jacob's  life.  Then  will  they  find  that,  even 
when  they  thick  to  pass  by  the  elder,  in  the  outward  world 
and  in  service  it  is  impossible.  In  service  we  must  have 
the  two  wives ;  an  outward  church,  and  outward  and 
natural  principles,  as  well  as  spiritual.  We  may  wish 
to  escape  this,  but  in  the  result  we  shall  not  be  able 
to  boast  over  our  father  Jacob.  I  speak  that  wliich  I 
know,  and  testify  what   I  have  seen  ;   and  I  know  that 


Jacob ^  or  the  Spirit  of  Service. 


343 


thoiio-h  at  first  it  would  be  more  in  accordance  with  the; 
mind  of  true  servants  not  to  have  Leah,  tliere  is  a  stage 
when  she  too  is  needful  and  fitting,  and  therefore  not 
without  divine  permission  is  given  to  us  ;  and  not  she 
alone,  but  the  two  handmaids  also,  that  is,  even  lower  and 
yet  more  servile  principles.^®  So  we  serve,  and  the  Lord 
builds  the  house  :  sons  are  given,  very  diverse,  tliough 
sprung  from  one  common  father,  and  heirs  of  one  inheri- 
tance ;  some  are  Eeubens,  good  mediums  for  light,  like 
water,  but  "  unstable  as  water,"  excitable  and  prone  to 
defile  their  father's  bed ;  ^^  some  are  Simeons,  quick  to 
give  ear,  but  apt,  in  their  zeal  for  ol)edience,  to  perform 
cruel  things  ;  ^^  some  are  Levis,  joined  to  the  Lord  in  ser- 
vice, entering  into  His  presence  with  oblations  presented 


-^  Augustine,  whose  comment 
throughout  is  striking,  thus  inter- 
prets the  handmaids  :  —  '"  Eachel 
autem  .  .  .  .  dolet  potius  currere  ho- 
mines ad  earn  virtutem,  qua  eurum 
infirmitatibus  necessitatibusque  cou- 
sulitur,  ^^viz.  Leah,  the  outward  prin- 
ciple,) quam  ad  illam  unde  divinum 
et  incoramutabile  aliquid  discitur. 
Hie  dolor  figuratus  videtur  in  eo 
qiKKl  scriptum  est '  Et  zelavit  Rachel 
sororem  suam.'  Proinde  quia  liqui- 
dus  purusque  intellectus  de  ilia  sub- 
stantia quae  corpus  non  est,  ac  per 
hoe  ad  carnis  sensiim  non  pertinet, 
verbis  carne  editis  exprimi  non 
potest,  eligit  doetrina  sapientiae  per 
quaslibet  corporeas  imagines  et 
similitudines  utcumque  cogitanda 
insinuare  divina,  quam  ab  officio 
talia  docendi  cessare ;  sicut  elegit 
Rachel  ex  viro  suo  et  ancilla  susci- 
pere  liberos,  quam  sine  filiis  omnino 
remanere.  Eala  quippe  interpretari 
dicitur  '  Inveterata :'  banc  habuit 
ancillam  Rachel.  De  vetore  quippe 
vita  carnalibus  sensibus  dedita  cor- 
poreae   concitantur  imagines,  etiam 


cum  aliquid  de  spiritali  et  incom- 
municabili  substantia  divinitus  au- 
ditur.  Suscipit  et  Lia  de  ancilla 
sua  filios.  .  .  .  Invenimus  autem  Zel- 
pham  ejus  ancillam  interpretari  '  Os 
hians.'  Quapropter  in  praedicationem 
fidei  evaugelicae,  quorum  os  hiat,  et 
cor  non  hiat.  cum  in  Scripturis  ad- 
verterimus,  hsec  intelligitur  ancilla 
Liae.  Scriptum  est  enim  de  quibus- 
dam,  '  Populus  hie  labiis  me  honorat, 
eor  autem  eorum  longe  est  a  me.'  .  . 
Verumtamen  ut  etiam  per  haTie 
conditionem  libera  ilia  uxor  Jacol) 
laborans  filit  s  haeredes  regni  susci- 
piat,  ideo  Dominus  dicit,  '  Qiue 
dicunt,  facite;  quae  autem  faciunt. 
facere  nolite.'  Unde  in  labore  vin- 
culorum  vita  Apostoliea,  '  Sive,' 
inquit,  '  oecasione,  sive  veritate, 
Christus  annuntietur,  et  in  hoc  gau- 
deo,  sed  et  gaudt'bo ; '  tanquam  et 
aneilli  pariente  de  prole  numerosiore 
laetata."  —  Contr.  Faustum,  1.  xxii. 
c.  55. 

■^^  Chap.  xlix.  4. 

30  Chap.  xlix.  5,  6. 


344  Jacobs  or  the  Spirit  of  Service,  paet  vi. 

for  their  more  outward  brethren ;  ^^  some  are  Judahs, 
o^ifted  for  rule,  and  to  be  praised,  because  their  hand  shall 
oe  upon  the  neck  of  all  their  enemies ;  ^^  some  are  Dans, 
ready  to  judge  Israel ;  ^^  some  Naphtalis,  satisfied  with 
favour,  and  full  of  the  blessing  of  the  Lord  ;  ^^  some  are 
Gads,  overcome  at  first,  but  strong  at  last ;  ^^  some  Ashers, 
who  dip  their  feet  in  oil,  and  are  acceptable  to  their 
brethren  ;  ^^  some  Issachars,  crouching  down  between  their 
burdens ;  ^^  some  Zebuluns,  occupied  with  the  outward 
things  and  commerce  of  the  great  salt  sea  of  this  world  ;  ^^^ 
some  the  children  of  Eachel,  like  Joseph,  sorely  shot  at, 
but  whose  bow  abides  in  strength,  because  the  arms  of 
their  hands  are  made  strong  by  the  hands  of  the  mighty 
God  of  Jacob.^^  The  fairest  come  the  last ;  but  all,  better 
or  worse,  make  up  one  house  of  Israel. 

This  service  further  wins  flocks.  We  serve  to  gain  even 
animal  and  irrational  natures,  whose  colour  is  changed 
indeed,  but  who  remain  to  the  end  rough  and  animal ; 
not  true  sons,  but  needing  to  be  fed  and  led  by  such  ; 
who  nevertheless,  speckled  and  spotted  though  they  be, 
under  the  Spirit's  guidance  may  be  brought  safely  into 
a  better  land.  At  first  we  feed  a  flock  which  is  not  ours ; 
but  in  due  time,  not  without  long  toil,  those,  who  once 
obeyed  and  served  the  world,  obey  a  better  guide.  True 
servants  labour  night  and  day  :  by  night  the  frost,  and  by 
day  the  drought,  consumes  them.  Some  of  the  flock  at 
times  are  torn  by  beasts,  and  they  bear  the  loss ;  '*°  but  at 
last  a  flock  is  won  whose   change  of  colour  shews  the 


'•  Deut.  xxxiii.  10.  ^®  Dent,  xxxiii.  24. 

82  Chap.  xlix.  8,  10.  "^  Chap.  xlix.  14. 

3s  Chap.  xlix.  16.  »«  Chap.  xlix.  13. 

84  Deut.  xxxiii.  23.  "»  Chap.  xlix.  23,  24. 

35  Chap.  xlix.  19.  "  Chap.  xxxi.  39,40. 


PART  Ti.  Jacob,  or  the  Spirit  of  Service.  345 

presence  of  more  than  human  skill.'*^  And  the  colour  of 
the  flocks  is  changed,  now  as  of  old,  by  that  which  is  set 
before  their  eyes,  where  the  living  waters  are  poured  forth. 
Men  yet  become  like  what  they  look  at.  "  We  all,  with 
open  face,  beholding  as  in  a  glass  the  glory  of  the  Lord, 
are  changed  into  the  same  image :  "''^  and  at  last,  "We  shall 
be  like  Him,  for  we  shall  see  Him  as  He  is.""*^  But  the 
world,  like  Laban's  sons,  cannot  perceive  Grod's  hand  in 
this ;  they  say  "  Jacob  hath  taken  away  all  that  was  our 
father's:"  while  true  servants  confess  that  the  work  is 
God's,  saying,  "  Grod  hath  taken  away  the  cattle  of  your 
father,  and  given  them  to  me."^* 

The  dispensations  too  reflect  this  scene.  In  this  view 
we  have  here  the  experience  of  Christ's  Spirit  as  servant  in 
this  world.  He  comes  into  the  outward  world  to  serve.. 
When  He  comes  water  is  scarce :  then  He  opens  the  well, 
and  feeds  the  flocks,  and  seeks  union  with  the  seed  of  the 
natural  man.  Fain  would  He  have  the  younger  daughter 
alone  ;  but  He  must,  such  are  the  requirements  of  the 
natural  man,  first  take  the  elder  or  first-born.  So  Leah  or 
law  comes  first :  and  then  Rachel,  that  is  the  gospel  dis- 
pensation. Leah  is  fruitful,  while  Rachel  has  yet  no  son. 
But  at  length  the  gospel  yields  fruit ;  and  then  the  old  or 
natural  man,  who  had  been  improved  while  Jacob  had 
children  by  Leah,  that  is,  throughout  the  Jewish  age,  is 
much  impoverished  and  loses  his  wealth,  after  Rachel  is 
fruitful,  that  is,  in  gospel  days.  In  a  word,  as  Sarah  and 
Hagar  prefigure  these  two  dispensations  in  their  connection 

^i  Jacob's  words,  chap.  xxxi.  8-  *^  2  Cor.  iii.  18. 

12,  shew  that  the  meaus  he  used  to  *^  1  John  iii.  2. 

change  the  colour  of  the  flocks  were  **  Chap.  xxxi.  1   9 
shewn  him  in  "  a  vision." 


346  Jacob,  or  the  SjDlrit  of  Service.  part  vt. 

with  the  spirit  of  faith,  and  thus  in  reference  to  heavenly 
things,  Jacob's  wives  set  forth  the  same  dispensations,  in 
connection  with  the  spirit  of  service,  and  so  in  reference  to 
earthly  things.'*^ 

Surely  it  is  a  wondrous  tale,  respecting  which  many 
unspeakable  words  remain,  which  it  is  not  possible  to 
utter  here. 


§  IV. — The  Depakture  from  Laban. 

(Chapter  xxxi.) 

We  are  now  to  see  the  efforts  of  Jacob  to  lead  what  he  has 
won  in  Mesopotamia  into  Canaan,  with  Laban's  attempts 
to  hinder  it.  As  fulfilled  within,  we  have  here  the  travail 
of  the  spirit  to  set  our  affections  on  things  above,  and  not 
on  earthly  things,*  and  the  hindrance  to  this  which  the 
old  man  ofters,  the  open  opposition  or  secret  craft,  by 
which  he  would  keep  our  affections,  which  are  by  nature 
akin  to  him,  still  bound  in  outward  things.  As  fulfilled 
without,  we  see  the  toil  of  true  servants  to  lead  those  whom 
they  have  gained  out  of  the  world  into  a  better  land,  and 
all  the  hindrance  which  worldlings  throw  in  their  way,  the 
seductions  held  out,  and  the  reasons  which  are  urged,  to 
keep  them  in  outward  things.  It  is  a  scene  known  to  all 
who  have  toiled  long  in  the  world,  and  at  .'ength  have  set 

*^  This    dispensational    view    is  obrepsit   tanqiiam  synagoga,  .... 

common  to  many  of  the  Fathers  : —  superabundavit    gratia   sanctae  JRa- 

Anibrose  says,  "Ipse  autem  est  qui  chel,"  &c. — Be  Jacob.  1.  ii.  c.  5.  §  2.5. 

praefigurabatur  in  Jacob,   Dominus  Gregory  the  Great  gives  the  same  in - 

Jesus,  sponsus  duorum  conjugiorum,  terpretation  : — "  Per  Eachel,  quippe 

hf)C  est  legis  et  gratise,  que  virginem  qute    et   ovis   dicitur,  Ecclesia  figu- 

Rachel  antedilexit,etprcedestinatam  ratiir,"  &c. — Moral,   in  Job.   1.  xxx. 

sibi  in   conjugium    pio    amabat  af-  e.  2.3,  §  72.     So  too  Irenseus,  Adv. 

fectu.     Sed   quoniam    Lia   tanquam  Har.  1.  iv.  c.  21,  (al.  38,)  §  3. 
lex   subintravit,   ft  oculis  infirmior  '  Col  iii.  2. 


PART  Yi.  Jacob,  or  the  Spirit  of  Service.  347 

their  face  to  go  with  what  they  have  won  into  the  better 
land. 

As  fulfilled  within,  some  parts  of  this  scene,  through 
our  ignorance  of  the  inward  world,  may  be  beyond  our 
intelligence.  Our  lack  also  of  fitting  words  prevents  any- 
thing like  a  perfect  interpretation  to  the  understanding, 
although  the  spirit  may  see  all.^  But  the  scene  is  still 
fulfilled  wherever  souls  have  laboured  for  fruit,  and  are 
striving  to  come  from  outward  to  inward  things.  Laban 
envies  Jacob's  wealth,  and  attempts  in  one  way  or  another 
to  get  it  back  again.  For  the  old  man  in  us,  though 
strengthened  at  first  and  improved  for  a  while  by  the 
labours  of  our  inward  and  spiritual  man,  finds  at  leugth 
that  the  spirit's  work,  if  continued,  instead  of  strength- 
ening, rather  weakens  it.  It  is  vexed  to  see  the  power 
the  spirit  has  gained  over  so  many  of  the  affections  and 
emotions  of  the  outward  man ;  that  Jacob  rules  where 
Laban  once  did.  Thus  a  strife  now  manifests  itself 
between  our  outward  and  inward  man.^  The  old  man's 
ways  perplex  the  inward  man.  For  our  spirit,  like  Jacob, 
when  it  begins  to  work  upon  the  old  man,  is  not  at  all 
aware  what  the  result  will  be.  We  sincerely  hope  by 
service  to  improve  the  old  man.  But  though  Laban's 
daughters  are  won,  though  the  affections  or  principles  of 
the  natural  man  are  subjected  and  united  to  the  inward 
man,  the  old  man  remains  unchanged,  to  the  end  ever 
ready  to  play  us  false  and  to  deceive  us."*  And  painful  as 
this  is,  so  it  must  be.  The  Lord  would  not  have  our  spirit 
remain  for  ever  bound  to  the  outward  man  or  to  outward 
things  in  their  present  state  ;  for  the  outward  man  and  the 
ground  he  dwells  on  are  yet  unpurged,  and  though  the 

2  1  Cor.  xiv.  14,  15.  "  Chap.  xxxi.  1,  2.  *  Chap.  xxxi.  7. 


348  Jacob,  or  the  Spirit  of  Service.  part  vi. 

spirit  may  win  mucli  there,  it  cannot  purge  that  ground 
or  save  the  outward  man.  In  due  time  we  learn  this. 
Then  a  voice  is  heard,  saying  to  our  spirit,  "  Return  to 
the  land,  and  I  will  be  with  thee."^  Thus  at  one  stage 
having  served  the  old  man  and  outward  things,  at  another 
we  are  called  again  to  inward  and  spiritual  things.  Know- 
ing this,  let  us  leave  souls  to  walk  with  God,  instead  of 
making,  as  we  are  so  prone  to  do,  our  present  standard 
the  one  rule.  For  have  not  we  ourselves  in  faith  been  led 
now  to  give  up  and  leave  all  outward  things,  again  in 
service  to  seek  them,  and  then  again  to  leave  them,  to  set 
our  affections,  where  our  faith  has  long  since  been  set,  on 
heavenly  things  ? 

But  Eachel,  though  willing  to  go  to  Canaan,  takes  some 
idols  with  her,  "her  father's  images;"^  not  the  gods  re- 
presenting the  powers  of  nature,  such  as  "  the  star  of  your 
god  Remphan," '^  Baal,  or  Ashtaroth  ;  but  rather  household 
gods,^  forms  of  departed  kindred,  which,  though  at  first 
regarded  only  as  patterns  and  memorials  of  honoured 
forefathers,  were  soon  turned  into  idols,  as  guides  and 
precedents  to  be  obeyed  and  followed  instead  of  the  true 
God.  Our  inward  affections  yet  cling  to  such,  even  when 
drawn  by  grace  to  seek  better  things  ;  not  indeed  to  the 
grosser  outward  idols,  but  to  houseliold  idols  of  pride  of 
birth,  past  greatness,  gentility,  custom,  fashion,  or  such 
like.  In  other  words,  our  principles,  even  the  best,  are 
not  at  once  wholly  purged  from  all  the  evils  which  belong- 
to  the  outward  man.  Some  of  these  are  still  taken  with 
us,  although  the  spirit  knows  that,  not  only  they  cannot 
help,  but  are  even  a  shame  to  us. 

*  Chap.  xxxi.  3.  «  Heb.    Q'Qin*  ans^-ering   to   the 

*  Chap.  xxxi.  19,  30.  Latin  Penates. 
'  Acts  vii.  43. 


PART  VI.  Jacob,  or  the  Spirit  of  Service,  349 

The  old  man  meanwhile  does  all  he  can  to  hinder  the 
affections  being  set  on  heavenly  things;  just  as  Laban 
attempted  to  stop  Jacob,  saying,  "Wherefore  didst  thou 
flee  ?  Thou  hast  now  done  foolishly.  Wherefore  didst 
thou  not  tell  me,  that  I  might  have  sent  thee  away  with 
mirth  and  harp  and  tabrets?"^  So  the  old  man  argues. 
Why  leave  him?  At  all  events,  why  not  accept  his  as- 
sistance on  the  way  to  heavenly  things  ?  Can  he  not  make 
music  and  laugliter  for  us,  and  cheer  us  on  by  his  pipes 
and  harps  and  tabrets  ?  No.  By  these  he  may  yet  keep 
us  where  he  is ;  they  will  not  help  our  spirit  to  heavenly 
things.  Yet  the  old  man  fairly  asks,  —  "And  now, 
though  thou  wouldest  needs  be  gone,  yet  wherefore  hast 
thou  stolen  my  teraphim  ? "  ^'^  Why  do  the  affections, 
while  even  reaching  towards  heaven,  yet  cling  so  fast  to 
idol  vanities  ?  We  shall  see  how  these  idols,  though  hid 
from  Laban,  cannot  be  hid  from  Grod,  and  must  be  put 
away  before  Jacob  can  come  to  worship  and  dwell  at 
Bethel.ii 

As  for  Laban,  he  still  is  unchanged,  and  dies,  as  he  has 
lived,  in  Mesopotamia.  Henceforth  he  may  not  hinder 
Jacob,  but  neither  may  Jacob  seek  to  hurt  him  in  any 
way.' 2  Each  returns  to  his  place.  The  old  man,  poorer 
than  at  first,  settles  down  again  in  outward  things ;  while 
the  inward  man,  enriched  by  his  labour,  journej^s  on  afresh, 
with  what  he  has  gained,  to  heavenly  things. 

If  we  turn  now  to  look  without,  we  shall  see  the  more 
manifest  workings  of  these  same  opposing  minds ;  Laban 
figuring  those  in  whom  the  outward  man,  Jacob,  those  in 
whom  the  spirit  of  service,  is  the  ruling  life.    The  Jacobs 

»  Chap.  xxxi.  23-28.  "  Chap.  xxxv.  1-4. 

'»  Chap.  xxxi.  30.  '^  Chap.  xxxi.  44-55. 


350  Jacob,  or  the  Spirit  of  Service.  part  vi. 

have  won  flocks  and  herds;  and  this  stirs  up  the  wratli 
and  ill-will  of  worldly  men.  But  their  anger  serves  God's 
end.  B}^  it  i\\Q  elect  are  forced  to  seek  a  better  land.  So 
true  servants  lead  the  way,  and  those,  who  are  already 
'•  counted  strangers "  in  the  world,  follow  them ;  '^  not 
wholly  blameless,  for,  unknown  to  its  guides,  the  Church 
takes  some  of  the  idols  of  the  world  with  it,  as  if  these 
could  succour  it.^'*  Laban  meanwhile  is  busy  too.  He 
yet  possesses  flocks,  the  colour  of  which  remains  unchanged 
spite  of  Jacob's  art.  And  while  Jacob  is  fleeing,  Laban 
is  shearing.  The  one  thing  here  recorded  of  him  is  that 
"  he  was  shearing  sheep."  ^^  So  do  outward  men  yet 
count  "  sheep-shearing  "  pleasant  work.  The  Jacobs  and 
Davids  feed  the  flock :  the  Labans  and  Nabals  and 
Absaloms  prefer  shearing  them.^^  Worldlings,  like  the 
king  of  Moab,  may  be  "  sheep-masters,"  ^"^  but  they  have 
not  a  pastor's  heart :  the  fleece,  and  not  the  flock,  is  what 
they  care  for  ;  and  their  zeal  for  the  fleece  opens  a  door 
for  true  servants  like  Jacob  to  flee  away  heavenward. 
Then  comes  the  world's  pursuit.  Vexed  as  they  are  at 
the  power  gained  by  the  elect,  they  are  more  vexed  to  see 
them  go,  and  the  way  they  go  thence.  Why  should  they 
think  of  seeking  any  other  land  ?  but  after  all,  if  people 

'3  Chap.  xxxi.  15.  c.    5,    §  25.     But   Grod's  command 

"  Chap.   xxxi.    32.      Theodoret,  respecting   tliese   idols,  chap.  xxxv. 

who  sees  in  Jacob's  departure  tlie  2,  implies  that  they  were  yet  objects 

night  of  the  church  out  of  the  world,  of  idolatrous  reverence  to  some  in 

and  whose  comment  in  substance  is  Jacob's  house.    Chrysostom  regards 

that  given  above,  thinks  that  Rachel  this  theft  of  the  idols  as  an  instance 

stole  the  idols  to  free  her  father  from  of  the  force  of  bad  habit,  even  iu 

his  superstitions.      In   Gin.  Qit.  90.  true  souls.     Horn.  Ivii.  in  Gen. 

Ambrose  too  hints  the  same,  saying,  '^  Chap.  xxxi.  19. 

"  Beata  Rachel,  quee  abscondit  cul-  '^  1  Sam.  xxv.  2,  4  ;  2  Sara.  xiii. 

tus,  erroresque  Gentilium,  qute  simu-  23.  24. 

lacra  eorum  plena  esse  immunditife  "  2  Kings  iii.  4. 
declaravit,"  &c.  —  Be   Jacob,    1.   ii. 


PART  VI.  Jacob,  or  the  Spirit  of  Service.  3.51 

must  go,  why  not  accept  all  the  assistance  which  miglit  he 
rendered  them  ?  Why  not  have  some  music  and  mirth  ? 
Why  go  in  a  way  so  unlike  the  fashions  of  that  land  ? 
Thus  natural  men  would  stop  the  elect,  or  at  least  would 
have  them  go  toward  heavenly  things  with  their  aid  and 
forms  and  pageantries ;  and  those  who  go  not  thus  are 
"foolish  ;"^®  but  Jacob  can  seek  his  true  home  without 
Laban's  aid.  All  that  worldlings  can  do  to  help  our  way 
is  as  useful  or  as  useless  as  Laban's  pipes  and  harps.  So 
true  servants  depart.  God  by  them  has  visited  the 
Gentiles,  to  take  out  of  them  a  people  for  His  name.'^ 
This  done,  the  elect  journey  on  ;  while  the  world,  un- 
changed by  what  has  been  done  for  it,  goes  back  to  its  old 
ground,  and  again  settles  there.'^'' 

A  voice  yet  cries,  "  Hearken,  0  daughter,  and  consider  ; 
forget  thine  own  people  and  thy  father's  house.  Then 
instead  of  thy  fathers  shall  be  thy  children,  whom  thou 
mayest  make  princes  in  all  the  earth."  ^^ 


§  V. — The  Journey  to  Canaan,  and  Change  of  Name. 

(Chapter  xxxii.  and  xxxiii.  1-16.) 

Jacob's  departure  from  Padan-Aram  is  an  important  step, 
and  yet  but  a  step,  towards  entering  the  promised  land. 
After  Laban  is  left,  it  still  remains  in  the  face  of  Esau  to 
go   up    over   Jordan.       Leaving   outward    things    is   not 

'*  Chap.  xxxi.  27,  28.  mere  couatur.     Hiijus  filiam  Jacol> 

'^  Acts  XV.  14.  aljstulit,ciim  siLi  Clirisfus  Eci'lesiani 

-"  Gregory  the  Great  thus  gives  ex  gentilitate  conjunxir,  quam  et  de 

the  outward   view  :  —  "  Potest  per  dumo  patris  abstulit,  qui  ei  per  pro- 

Lalian  mundus  hicexprimi,  qui  cum  phetam  (licit,  '  Obliviscere  pupuhim 

furore  Jacob  persequitur,  quia  elec-  tuum,  et  domum  patris  tui,'"  tVc. — 

tos  quosque,  qui  Kedemptoris  nostri  Moial.  in  Job.  1.  xxx.  c.  25,  §  72. 
luenibra    sunt,    persequendo    oppri-  '•''  rsulni  xlv.  10,  16. 


352  Jacobs  or  the  Spirit  of  Service.  part  ti. 

possessing  heavenly  things.  Not  a  few  have  left  the 
world,  who  are  not  come  to  the  good  land  ;  and  yet 
forsaking  the  outward  world  is  one  stage,  and  most 
necessary,  for  all  who  at  last  attain  to  heavenly  things. 

Here  Jacob,  escaped  from  Laban,  is  seen,  hastening  with 
his  children  and  flocks  to  enter  the  promised  land.  At 
this  point  Esau  again  appears,  as  determined  to  stop  his 
entrance  into  Canaan,  as  Laban  had  been  to  oppose  his 
departure  out  of  Mesopotamia.  As  fulfilled  within,  the 
scene  represents  the  opposition  which  is  offered  by  the 
carnal  mind  to  the  efforts  of  the  spirit  to  set  our  affection 
on  things  above :  as  fulfilled  without,  it  shews  the  resist- 
ance of  carnal  professors  to  the  efforts  of  true  servants  to 
bring  those  whom  they  have  won  out  of  the  world  into  the 
enjoyment  of  heavenly  things.  It  is  a  scene  of  deepest 
interest;  for  here,  in,  and  partly  by,  this  trial,  in  sore 
wrestlings  of  spirit  Jacob  becomes  Israel ;  and  the  man, 
whose  "hand  laid  hold,"  at  last  in  weakness  is  made  a 
"  prince  with  Grod." 

The  opposition  here  proceeds  from  Esau.  Laban  had 
been  the  hindrance  to  Jacob's  leaving  Mesopotamia ;  for 
it  is  our  outward  man  which  stands  in  the  way  of  our 
spirit's  departure  from  outward  things ;  but  it  is  the  carnal 
mind  within  which  threatens  to  stop  our  attempts  to  enter 
heavenly  things.^  And  thus  after  we  have  turned  from  the 
outward  man,  and  have  left  his  old  ground  between 
tradition  and  reasoning,  another  opponent,  more  closely 
related  to  our  spirit,  remains,  in  that  carnal  mind,  which 
grows  within  us  even  out  of  the  true  elect.  And  this  Esau 
now  threatens  our  way,  if  he  can,  to  oppose  our  possessing 
the  promised  land. 

'  Respecting  Laban  and  Esau,  carnal  mind,  respectively,  see  on 
that  they  are  the  outward  man  and       chap,  xxviii.  p.  324. 


PART  TT.  Jacob,  or  the  Spirit  of  Service,  353 

To  prepare  the  spirit  for  such  opposition,  the  Lord  here 
vouchsafes  a  vision  of  angel  guards.  "  Jacob  went  on  his 
way,  and  the  angels  of  Grod  met  him  ;  and  Jacob  said.  This 
is  God's  host." 2  Some  such  perception  of  heavenly  help 
is  yet  vouchsafed  to  make  us  persevere.  But  the  vision 
soon  fades  away,  and  the  unseen  hosts,  because  out  of  sight, 
are  in  measure  out  of  mind ;  while  the  strength  which  is 
against  us  is  felt  distinctly,  and  the  fact,  that,  spite  of  the 
spirit's  fruitfulness,  the  carnal  mind  is  yet  strong.  We 
cannot  journey  this  path  without  most  painfully  feeling 
that  the  flesh  as  Esau  is  yet  "  my  lord  Esau."  In  outward 
things  this  may  be  forgotten.  The  fact  meets  us  in  its 
painful  reality  as  soon  as  we  are  set  on  entering  heavenly 
things ;  and  om-  spirit,  which  should  rejoice,  if  not  in  the 
hosts  of  the  Lord,  yet  in  the  Lord  of  hosts,  is  cast  down  by 
the  evil  which  is  so  sorely  felt,  and  which  outweighs  at 
times  the  fact  of  heavenly  help.  Hence  the  elect  is  per- 
plexed and  full  of  fears.  He  knows  not  how,  with  such  an 
unwearying  enemy  so  near  him,  he  shall  ever  find  rest. 
"  Jacob  was  greatly  distressed."  Again  and  again  he 
repeats  the  bitter  words,  "  My  lord  Esau."  ^ 

This,  coming  here,  is  very  striking.  Why  should  he, 
who  at  an  earlier  stage  neither  feared  nor  courted  Esau, 
now  feel  such  dread  of  him  ?  Because  in  the  first  joy  of 
learning  God's  purpose,  believing  the  promise  that  "  the 
elder  shall  serve  the  younger,"  our  spirit  never  fears  the 
flesh,  not  knowing  its  own  weakness  or  the  might  of  the 
carnal  mind.  If  we  can  get  the  blessing,  we  think  that  we 
can  use  it.  It  never  occurs  to  us  that  a  certain  preparation 
of  spirit  is  needed  for  the  right  enjoyment  of  what  God 
has  promised  us.  Esau  therefore,  though  he  may  affect 
our  course,  is  not  thought  of.     We  have  yet  to  learn  the 

2  Chap,  xixii.  1,  2.  ^  Chap,  xxxii.  4,  5,  18,  19,  &c. 

A    A 


3o4  Jacob,  or  the  Spirit  of  Service.  part  vi. 

difference  between  "  apprehending  "  and  "  being  appre- 
hended.""* So  we  go  and  toil  to  subdue  the  outward  man, 
and  as  we  toil  we  learn  our  weakness  and  foolishness. 
We  are  forced  to  confess  that  Esau  is  lord.  Our  fruitfulness 
has  not  given  us  power  over  the  carnal  mind.  The  elder 
does  not  yet  serve  the  younger.  To  effect  this,  planning 
Jacob  must  become  halting  Israel. 

Yet  it  is  here,  in  painful,  abject  weakness, — when  we 
most  feel  the  power  of  the  flesh,  and  that  our  spirit  cannot 
govern  it, — here,  when  Esau  most  clearly  is  the  stronger, 
— here  in  self-despair  is  Jacob  made  a  "  prince  of  God  :  " 
not  while  toiling  in  outward  things, — not  until  the  humi- 
liating fact  is  plain  past  all  question,  that  the  carnal  mind 
is  far  too  strong  for  us, — not  till  this  is  confessed,  openly 
confessed  once  and  again,  and  this  while  spite  of  all  oppo- 
sition we  yet  press  on  to  heavenly  things, — is  our  spirit 
out  of  weakness  made  strong,  and  we  learn  that  to  have 
God's  power  we  must  ourselves  be  powerless. 

So  much  for  the  time  of  this  change.  For  the  means, 
the  greatest  of  all  is  prayer,  persevering,  wrestling  prayer. 
Jacob  does  indeed  what  he  can  by  prudence  to  escape 
and  calm  down  Esau's  enmity,  giving  up  to  Esau  some  of 
the  flocks,^  that  is,  allowing  some  of  the  animal  emotions 
which  have  been  won  from  the  outward  man  to  fall  under 
the  power  of  the  carnal  mind, — a  step,  the  faith  of  which 
I  will  not  judge, — but  his  hope  is  not  in  this,  but  simply 
in  God  alone.  So  he  prays,  "  0  God  of  my  father  Abraham, 
and  God  of  my  father  Isaac,  the  Lord  which  saidst  unto 
me,  Eeturn  unto  thy  country  and  to  thy  kindred,  and  I 
will  deal  well  with  thee  ;  I  am  not  worthy  of  the  least  of 
all  the  mercies,  and  of  all  the  truth,  which  thou  hast  shewed 
to  thy  servant ;  for  with  my  staff  I  passed  over  this  Jordan, 
*  See  Phil.  iii.  12.  *  Chap,  xxxiii.  13-20. 


PART  VI.  Jacob,  or  the  Spirit  of  Service,  356 

and  now  I  am  become  two  bands.  Deliver  me,  I  pray  thee, 
from  the  hand  of  my  brother,  from  the  hand  of  Esau,  for 
I  fear  him,  lest  he  will  come  and  smite  me  and  the  mother 
with  the  children.  And  thou  saidst,  I  will  surely  do  thee 
good,  and  make  thy  seed  as  the  sand  of  the  sea,  which 
cannot  be  numbered  for  multitude."®  Thus  he  prays,  and 
turns  again  to  prayer,  wrestling  alone  in  spirit  until  the 
shadows  flee  away  ;  ^  taking  God's  word  against  all  that 
seems  like  opposition,  saying,  "  I  will  not  let  thee  go,  except 
thou  bless  me."  For  God  had  said,  "  I  will  surely  bless 
thee ; "  and  Jacob,  with  his  will  for  God's  will,  holds  God 
to  this  His  own  will. 

This  is  the  trial  yet, — Can  we  believe,  that  when  He 
says,  "  I  will  surely  do  thee  good,"  He  really  wills  it  ?  Can 
we  back  this  His  "  I  will "  by  our  "  I  will,"  in  the  confi- 
dence that  when  we  will  with  Him  we  must  be  conquerors  ? 
Then,  though  we  may  have  much  to  ask,  even  of  the  name 
of  Him  whom  we  would  not  let  go  except  He  blessed  us :  ^ 
and  we  wake  up,  as  the  darkness  breaks,  to  think  how  little 
we  have  known  of  Him  whom  we  have  wrestled  with,  and 
who  has  given  Himself  into  our  hands  "  in  the  likeness  of 
man,"^  and  that  He  may  have  a  new  name  involving  far 
more  than  anything  which  has  as  yet  been  revealed  to  us ;  *^ 
though  we  may  feel  all  this,  the  change  is  wrought :  Jacob 
is  now  Israel,  for  "  as  a  prince  we  have  power  with  God  and 
man,  and  have  prevailed."  ^^ 

*  Chap,  xxxii.  9-12.  and   more  spiritual  way:" — "  Ille 
'  Chap,  xxxii.  24.  autem  dicebat,  '  Dimitte  me,'  carna* 
^  Chap,  xxxii.  29.  liter  ;   '  quia  ecce  jam  mane  est,'  ut 
^  "  There  wrestled    a   man  with  spiritaliter  illuraineris,  &c.  .  .  .  Sed 
him,"  V.  24.     Cf.  Phil.  ii.  7-  ille  quod  dixit?    '  Non  te  dimittiim, 
'°  Rev.  iii.  12.     Augustine  dwells  nisi  me  benedixeris.'     Quia  per  car- 
much  on    this,    taking    the   words,  nem  uos  prius  beuedicit  Doniinus," 
"  Let  me  go,"  as  meaning,  "  Let  me  &c. — Serm.  v.  Class.  1,  §  6. 
go  in  the  form  you  have  known  me,  "  "  Primitus  fuit  vocatus  .Jacob, 
that  you  may  know  me  in  a  higher  postea   Israel,  .  .  . .  et  nos  primitus 

A     A     '}. 


356  Jacob,  or  the  Spirit  of  Service.  part  vi. 

But  a  price  has  to  be  paid  for  this.  Jacob,  to  have  God's 
strength,  must  lose  his  own  strength.  The  man  "whose 
hand  lays  hold  "  is  not  a  "  prince  of  Grod,"  until  the  hollow 
of  his  thigh  is  out  of  joint.^^  When  he  is  weak,  then  is 
he  strong.  The  power  of  Christ  only  rests  on  him  in  his 
infirmities.'^  Who  has  learnt  this  lesson  of  the  cross?  Are 
there  not  souls,  who  have  toiled  and  accomplished  much 
as  respects  their  outward  man,  who  have  served  for  Laban's 
flocks,  yet  are  conscious  that  Esau,  the  carnal  mind,  not 
only  lives, — for  he  will  yet  live, — but  is  keeping  their 
spirit  from  the  full  enjoyment  of  heavenly  things  ?  Will 
their  fruits  give  them  the  power  they  lack?  Never.  Would 
we  be  Israels  ?  These  are  the  conditions, — to  go  up  over 
Jordan,  and  wrestle  alone,  and  be  smitten  in  the  fleshly 
part,  and  lamed,  and  halting ;  so  shall  we  have  power  with 
Grod  and  man  ;  and  because  so  few  will  submit  to  this,  there 
are  many  Jacobs,  but  few  Israels.''^ 

Such  is  this  stage  as  known  within.  Without,  it  is  the 
experience  of  those  who  are  toiling  on,  to  take  their  flocks 
and  children  into  the  promised  land.  The  world  now  is 
left  behind.     Its  pursuit  has  not  stopped  the  elect,  who  is 

debemus   esse  Jacob,   hoc  est  sup-  poraliter  videtur,  cum  sese  angustat 

plantatores  vitiorum,  ut  postea  pos-  ut  dilatet.  .  .  .  Quod  bene  sacra  his- 

simus    esse   Israel,    id    est    animge  toria   designat,   quae  beatum  Jacob 

videntes    Deum,"  &e. — Hieron.    in       cum  angelo  luetatum  narrat 

Fsahn.  cxiii.  "  Anima  videns  Deum,"  Notandum  quod  idem  victus  angelus 

is   one    of  the  translations    which  nervumfemoris  Jacob  tetigit,eumque 

Jerome   gives  of  the  name   Israel ;  marcescere  statim  fecit,  atque  ab  eo 

but  he  confesses  elsewhere,  ( QusesL  tempore  Jacob  uno  claudicavit  pede ; 

Heh.   in    Gen.)    that    our     common  quia  scilicet  omnipotens  Deus  cum 

rendering.  "  a  prince  with  God,"  is  jam     per   desiderium     cognoscitur, 

more    correct,  as  derived  from  n"lK^  omnem  in  nobis  voluptatem  carnis 

and  ^S,  arefacit.  ...  Si  ergo  tenemus  ange- 

'-  Chap,  xxxii.  25.  lum,   uno  claudicamus  pede  ;    quia 

"  2  Cor.  xii.  9,  10.  dum  crescit  in  nobis  fortitudo  amoris 

'*  "  Magna  est  mentis  eontentio,  intimi,   infirmatur  proculdubio  for- 

cum    sese   ad   ccelestia    erigit,  cum  titudo    carnis,"    &c. —  Greg,   M.    in 

transgrcdi  nititur   omne  quod  cor-  Ezcch.  1.  ii.  h.  2,  §  12. 


PART  VI.  Jacob,  or  the  Spirit  of  Service,  357 

now  close  to  heavenly  things.  Then  fleslily  professors 
arise,  false  brethren,  like  Esau,  born  in  the  house  of  the 
Son,  and  yet  like  him  profane  men,  whose  very  wrath 
drives  the  elect  in  self-despair  to  God,  till  from  Jacobs 
they  are  transformed  into  Israels.  The  details  in  tliis  view 
I  need  not  repeat : — how  the  elect  divide  the  flocks,  by 
such  division  hoping  to  go  more  safely ; — how,  spite  of 
this,  some  of  the  rough  and  animal  natures  we  have  won, 
though  freed  from  the  world,  are  given  into  the  hand  of 
carnal  brethren,  in  the  hope  that  thus  the  true  heirs 
may  be  saved;— how  such  planning  cannot  give  us 
rest ; — how  prayer  is  the  true  and  unfailing  means  of 
strength  ; — how  wrestling  and  darkness  must  be  our  ex- 
perience ; — how  in  feebleness  and  pain  we  meet  our  carnal 
brethren ; — how  those,  who  have  once  bitterly  opposed, 
receive  us  graciously  ; — how  the  proffered  aid  of  such 
is  declined,  lest  the  babes  and  flocks  be  overdriven  ;  for 
"  if  men  should  overdrive  them  one  day,  all  the  flock 
would  die  ; "  ^^ — all  this  and  much  more  here  is  known 
to  those,  who  have  attempted  to  guide  flocks  out  of  the 
world  into  heavenly  places.  The  way  remains  the  same 
as  of  old  ;  and  the  just  shall  walk  in  it  safely,  though 
transgressors  fall  therein. 

§  VI. — The  Sojourn  in  Succoth,  and  Dinah's  Fall. 

(Chapter  xxxiii.  17-20,  and  xxxiv.) 

At  this  stage,  after  so  many  labours  and  prayers,  escaped 
from  Laban  and  Esau,  and  standing  on  the  ground  of  pro- 
mise as  "  a  prince  of  Grod,"  Jacob  might  have  expected 
that  he  and  his  would  now  be  permitted  to  rest  in  quiet- 
ness.     But  at  this  point  new  foes  appear,  by  whom  the 

**  Chap,  xxxiii.  13. 


358  Jacob,  or  the  Spirit  of  Service.  part  vi. 

worker  is  severely  wounded,  when  he  least  expects,  and 
where  he  most  acutely  feels  it.  For  the  virgin  daughter 
of  Jacob  now  falls,  seduced  by  the  Hivite  who  yet  is  in  the 
land. 

We  see  here  the  special  snare  which  assails  the  elect, 
when,  having  escaped  from  the  dominion  of  the  world  and 
the  flesh,  he  now  has  entered  heavenly  things.  Wicked 
spirits  assail  some  of  our  best  affections,  and  succeed  in 
corrupting  what  the  world  and  the  flesh  had  not  corrupted. 
For  no  ground  is  exempt  from  snares ;  nay,  more,  the 
higher  and  better  the  ground,  the  more  grievous  may  be 
the  failure  there.  Satan  rages  most  against  the  best.  He 
will  go  into  swine,  if  cast  out  of  men ;  ^  but  he  would 
rather  stay  in  men,  and  still  more  in  an  angel,  if  it  were 
possible.  He  will  go  into  earth,  if  cast  out  from  heaven  ; 
but  he  struggles  hard  to  dwell  in  heavenly  things.^  And 
yet  we  act  as  though  attainment  made  us  secure ;  as 
though,  because  we  have  forsaken  the  outward  man,  and 
are  changed  from  Jacob  into  Israel,  and  have  been  deli- 
vered from  the  power  and  dominion  of  the  flesh,  no  further 
peril  still  awaited  us  ;  whereas,  here,  out  of  the  reach  of 
the  flesh  and  outward  man,  our  purest  affections  may  be 
defiled  by  other  more  devilish,  because  more  inw^ard,  forms 
of  evil.  This  is  the  lesson  learnt  by  Jacob  here,  as  we  too 
often  learn  it,  by  actual  failure  and  shameful  humiliation. 

First  to  mark  what  led  to  this  fall.  Jacob  yields  to  the 
temptation,  peculiar  to  this  stage,  of  resting  in  his  attain- 
ments instead  of  still  pressing  on.  He  seems  to  think, 
that,  being  now  free  from  Laban  and  Esau,  and  come  to 
the  borders  of  Canaan,  he  has  advanced  far  enough.  He 
settles  where  he  is.  He  "  builds  a  house,"  and  "  buys  a 
field,"  ^  and  thus  prepares  the  way  for  Dinah's  ruin.  And 
^  Matt.  viii.  31.  '  Eev.  xii.  7-12.  =»  Chap,  xxxiii.  17,  19. 


i 


PART  VI  Jacob,  or  the  Spirit  of  Service.  359 

tlie  soul  which  by  grace  has  come  thus  far,  and  has  escaped 
from  the  dominion  of  the  carnal  mind  and  outward  man, 
is  tempted  to  think,  that,  because  "  a  prince  of  God,"  it  is 
now  safe  ;  that  therefore  it  may  sit  down,  and  rest  secure 
in  its  attainments.  But  not  in  attainments,  but  in  attain- 
ing, are  we  safe.  Thus  even  the  strivings  of  our  flesh, 
grievous  as  they  are,  may  serve  our  spirit,  by  keeping  us 
from  resting  before  the  time,  while  our  gifts  and  blessings 
may  be  as  snares  to  us.  We  are  apt  to  tliink  that  our  flesh 
is  only  a  dead  weight,  while  we  regard  all  freedom  of  spirit 
as  good  and  to  be  coveted.  Longer  experience  teaches  us 
to  be  thankful  for  all,  for  the  strivings  of  the  flesh,  as  well 
as  for  the  grace  of  the  inward  man ;  for  cold  and  heat,  for 
strifes  and  peace,  for  falls  and  risings,  yea  for  all  things ; 
to  rejoice  in  infirmities,  and  distresses,  and  fightings  and 
fears  within,  as  well  as  in  visions  of  the  Lord  and  revela- 
tions ; ''  to  be  watchful  in  times  of  blessing  and  rest ;  above 
all,  to  be  humble  at  every  fresh  gift,  knowing  that  it  is  in 
gifts  and  attainments  we  fail  most  signally.  We  know 
this,  and  yet  no  sooner  have  we  attained  some  blessing, 
than  we  attempt  to  rest  in  it,  and  so  by  our  own  act  pre- 
pare the  way  for  fresh  disquietudes. 

For  this  settling  led  to  Dinah's  fall.  If  Jacob  may  buy 
a  field  and  settle  there,  his  daughter  will  go  and  see  the 
daughters  of  the  land.  The  result  is,  she  is  defiled ;  for 
"  Shechem,  the  son  of  Hamor,  the  Hivite,  saw  her ;  and  he 
took  and  lay  with  her,  and  defiled  her."^ 

Dinah,  the  daughter  of  Leah,  represents  those  affections 
of  the  elect,  which  spring  from  outward  principles.^  The 
Hivite  is  an  evil  spirit  of  Canaan's  seed  ;  if  I  do  not  err, 
tlie  spirit  of  religious  formalism.      For  Canaan  was  the 

*  2  Cor.  xii.  1,  10.  *  Chap,  xxxiv.  1,  2.  «  See  on  chap.  xxx. 


360 


Jacob,  or  the  Spirit  of  Service. 


spirit  of  mere  external  worship ;  ^  and  the  Hivite  is  the 
same  spirit,  only  at  a  further  stage.**  This  spirit,  which 
lives  "  till  the  redemption  of  the  purchased  possession,"^  is 
sure  to  appear  whenever  we  come  to  heavenly  things. 
Then,  if  we  rest  in  attainments,  formalism  creeps  in,  and 
by  it  some  of  our  purest  affections  are  defiled. ^°  This 
leads  to  bitter  inward  conflict,  which,  though  from  zeal  for 
Grod,  is  not  approved  of  Him.  For  polluted  affections 
cannot  be  cleansed  by  anger.  Dinah  is  fallen,  though 
Jacob's  sons  may  rage.  In  the  next  place,  there  may  be  a 
kind  of  anger  against  sin  which  in  God's  sight  is  worse 
than  the  sin  and  fall  which  occasions  it ;  and  of  which,  at 
a  further  stage,  like  Jacob,  we  learn  to  say,  "  Cursed  be 
their  anger,  for  it  was  cruel." '^  God  knows  how  much  of 
inward  conflict  is  the  result  of  pride  ;  mere  vexation  at 
seeing  how  easily  we  may  be  defiled.  Zeal  and  judgment 
are  easier  than  confession.  But  violence  with  ourselves 
on  account  of  failure  will  not  amend  it.  We  need  as  much 
patience  towards  the  failure  within  us,  as  towards  the  evil 
which  is  without  us  in  the  different  forms  of  worldliness. 


'  See  on  chap.  x. 

«  Chap.  X.  15-17. 

«  Eph.  i.  14. 

1"  Gregory  the  Great  thus  alludes 
to  this  inwartl  fulfilment: — "  Dina, 
ut  nnilieres  videat  alienee  regionis, 
egreditur,  quando  mens  sua  studia 
negligens,  actiones  alienas  curans, 
extra  ordinem  proprium  evagatur. 
Quam  Sichem,  prineeps  terrae,  op- 
primit,  quia  invenUim  in  curis  ex- 
terioribus  diabolus  corrunipit,  et 
conglutinata  est  anima  ejus  cum  ea, 
quia  unitam  si  hi  per  iniquitatera 
respicit.  Et  quia  cum  mens  a  culpa 
resipiscere  atque  admissum  flere 
conatur,  corruptor  autem  spcs  ac 
eecuxitates  vacuas   ante  oculos   re- 


vocat,  quatenus  utilitatem  tristitise 
subtrahat,  recte  illic  adjungitur, 
'  Tristemque  blanditiis  delinivit,'  " 
&c.  —  Reg.  Past.  pt.  iii.  c.  29, 
admon.  30. 

"  Chap.  xlix.  7.  In  the  history 
of  Saul,  Hivites  again  appear  in  a 
scene  similar  to  this,  in  which  they 
are  judged  by  one  who  is  zealous 
for  the  hoxise  of  Israel,  while  his 
judgment  of  them  is  pronounced 
cursed.  Saul,  "  in  his  zeal  to  the 
children  of  Israel,  slew  the  Gibeon- 
ites;'  who  were  Hivites,  (Josh.  ix. 
3,  7,)  and  for  this  mistaken  zeal  a 
curse  comes  on  his  house.  See  the 
history,  2  Sam.  xxi.  1-14. 


PART  VI.  Jacob,  or  the  Spirit  of  Service.  3()1 

Such  are  the  fruits  of  resting  in  attainments,  and  of 
supposing  that  because  the  world  and  flesh  are  left,  and 
we  are  Israels,  we  may  be  secure.  Often  have  I  beheld 
this  scene,  not  only  in  the  inward  experience  of  souls,  who 
liave  gone  far  and  laboured  long  and  well,  but  in  the 
failure  of  more  than  one  true  congregation,  which,  delivered 
from  the  world  and  carnal  men,  has  been  seduced  by  worse 
spirits.  Heavenly  places  are  no  defence  from  such  a  fall. 
It  is  when  we  already  stand  on  the  ground  of  promise 
that  Canaan's  seed  harass  us. 

But  the  outward  fulfilment  here  may  to  some  be  more 
striking ;  and  in  this  view  most  important  is  the  lesson, 
not  only  to  halting  Jacobs,  but  to  zealous  Levis.  Jacob 
lias  now  reached  the  promised  land.  True  servants  have 
brought  those  whom  they  have  won  into  heavenly  places. 
The  outward  world  has  long  sinc?e  been  left.  Carnal 
brethren  too,  who  like  Esau  have  sought  to  stop  us,  by 
grace  are  overcome.  At  this  stage,  so  sweet  is  the  rest, 
that  the  elect  settles  where  he  is  instead  of  pressing  on- 
wards. Then  the  virgin  of  Israel  falls.  Some  body,  which 
is  the  outward  expression  of  a  truth,  and  the  fruit  of 
loving  service,  is  found  to  be  corrupted  and  seduced  by 
wicked  deceivers.  Formalism  creeps  into  the  church, ^^  the 
natural  result  of  settling  down  and  resting  in  attainments. 
Would  any  congregation  be  seduced,  if  the  fathers  and 
young  men  toiled  and  journeyed  on  ?  But  the  church 
halts  and  is  seduced ;  then,  as  a  first  step,  the  seducers  are 
admitted  to  certain  holy  ordinances  ;  for  a  fallen  church 
always  brings  in  many  to  such  forms,  although  they  are 

"  It  is   to   be  remembered  that      which   is   the  offspring  of  outward 
Dinah  is  Leah's  daughter,  not  Ra-       truth.     See  on  chap.  xxix. 
chers,  and  so  figures  a  cougregaiion 


362  Jacob,  or  the  Spirit  of  Service.  part  tt. 

confessedly  submitted  to  for  wrong  and  selfish  ends  ;  and 
then  some  of  the  true  heirs  of  promise,  grieved  to  the 
heart  at  such  awful  profanation  of  the  church  and  things 
of  Grod,  finding  judgment  easier  than  confession,  arise  with 
cruel  zeal  to  judge  and  cut  off  the  seducers.  Instead  of 
asking  of  the  TiOrd  how  the  fallen  can  be  helped,  they  take 
the  iron  sword  of  truth,  and  rage  with  it  bitterly.^^  The 
fiercest  wrath  which  I  have  ever  seen  has  been  that  of 
brethren  judging  the  evil.  But  such  zeal  does  not  cleanse 
a  fallen  church,  and  much  of  the  wrath  is  against  facts,  as 
if  Dinah  had  not  fallen,  to  save  their  own  credit.  Alas  ! 
such  zeal,  common  as  it  is,  profits  not  at  all ;  and  at  length 
we  learn  that  such  judgment  is  "cursed,"  and  that  confes- 
sion would  befit  us  far  better.  Yet  how  many  count  it 
holy  zeal  to  contend  against  the  defilers  of  a  fallen  church, 
even  when  her  whoredom  has  been  manifest.^'* 

Is  the  sword  then  never  to  be  used — is  there  to  be  no 
cutting  off,  no  judgment  or  excommunication  of  offenders  ? 
Judgment  surely  there  must  be  at  times,  and  divine  zeal 
against  evil,  as  we  see  in  Abraham  ;  ^^  but  not  to  maintain 
a  fiction,  as  though  a  harlot  could  again  be  made  a  chaste 
virgin ;  far  less  to  supersede  that  confession  which  becomes 
us  for  that  fall  of  the  church  which  is  our  common  shame. 


"  Kespecting  iron,  see  on  chap.  — "Duo  fratres  Binge,  per  quos  sig- 

iv.  22.  nificantur    prsedicatores    Evangelii, 

'*  I  have  met  with  very  little  on  qui  ad  prsedicandum  mittuntur  com- 

the   spiritual  sense  of  this  chapter  binati,  arroptis  duobus  gladiis,  scil- 

among  the   Fathers  ;   probably   for  icet  oratione  et  prsedieatione,  inva- 

the   same   reason  that    they  say  so  dunt  civitatem  diaboli,  et  sic  tollunt 

little  of  Noah's  fall,  or  of  Nimrod,  sororem  suam  de  domo  Sichem,  id 

or  Babylon;  namely,  that  the  scene  est  diaboli,"' &c.  Augustine  is  quoted 

described  was  not  familiar  to  them.  as  giving  the  same   interpretation  ; 

They  had  not  seen,  as  we  have,  the  but  I  have  not  been  able  to  find  the 

fall  of  the  Church,  ami   the  useless  passage, 

wi-ath  of  some  of  Jacob's  sons.     The  '^  Chap.  xiv.  14. 
Glossa  Ordiuaria  here  is  as  follows  : 


PART  VI.  Jacob ^  07'  the  Spirit  of  Service.  363 

Nevertheless  out  of  this  wretched  scene  the  Lord  can 
work  His  own  purpose.  Even  by  such  distresses  as  this 
are  the  elect  rescued  from  resting  in  attainments  and 
hastened  on  to  Bethel.  And  the  Simeons  and  Levis, 
though  their  wrath  is  cursed,  are  blessed ;  tlieir  ways  are  a 
reproach  to  the  truth,  and  "  make  them  to  stink  among  the 
inhabitants  of  the  land  ;"  ^^  their  haste  to  judge  also  carries 
its  own  judgment  with  it :  ''I  will,'^  says  the  Spirit  of  God, 
''  divide  them  in  Jacob,  and  scatter  them  in  Israel ;  "  ^^ — a 
lot  which  always  overtakes  such  spirits ; — but  tlie  grace, 
which  redeemed  them,  keeps  them,  and  through  many 
trials  saves  them  at  last. 

The  same  act  comes  out  in  the  dispensations.  Israel 
ceased  to  be  a  pilgrim,  and  so  the  first  wife's  daughter  fell. 
The  virgin  of  Israel  plainly  was  defiled.  Nevertheless  the 
Pharisees  and  Scribes,  the  Simeons  and  Levis  of  their  day, 
instead  of  confessing,  raged  against  the  shame,  cutting  off 
and  judging  those  who  had  corrupted  Israel.  Thus  Phari- 
saism was  "the concision,"  not  " the  circumcision." ^*  But 
the  fallen  daughter  of  Israel  could  not  by  such  means  be  re- 
stored, v  The  Spirit  of  the  Lord  went  not  with  such  zealots, 
but  said, — all  Christ's  life  was  saying  it, — "  Cursed  is  their 
anger,  for  it  was  fierce,  and  their  wrath,  for  it  was  cruel." 
For  such  judgment  answered  no  end,  save  to  make  poor 
Israel  to  stink  among  the  nations.  "  They  pleased  not 
Grod,  and  were  contrary  to  all  men."^^  What  a  lesson  for 
all  succeeding  generations !  When  shall  we  learn  that 
Pharisaic  judging  helps  no  one  ?  When  shall  we,  not 
possess  only,  but  be  possessed  by,  the  Spirit  of  the  Lord? 


"  Chap,  xxxiv.  30.  »»  Phil.  iii.  2,  3. 

»^  Chap.  xlix.  7.  •'  1  Thess.  ii.  15. 


364  Jacob,  or  the  Spirit  of  Service.  part  vi. 

§  VII. — The  Return  to  Bethel. 

(Chapter  xxxv.  1-22.) 

We  have  seen  how  attainments,  through  resting  in  them, 
may  become  a  snare  to  the  elect,  and  lead  to  grievous 
defilement.  Now  again  we  see  how  falls  may  help  us  on. 
Jacob's  rest  brought  shame  :  the  shame  advanced  and 
freed  him.  Such  is  our  path,  and  such  the  grace  of  Grod, 
that  our  falls  and  mistakes  may  be  a  means  to  nurture 
our  true  growth  ;  as  a  tree  extracts  fresh  strength  from 
the  soil  which  is  enriched  by  its  own  decaying  leaves  and 
fallen  blossoms.  In  this  way  are  we  led  on  ;  by  blessings 
learning  our  weakness  ;  by  weakness,  the  riches  of  our 
Ood. 

Thus  Dinah's  fall  advanced  Jacob.  He  could  not, 
amidst  such  shame  and  conflict,  rest  longer  where  he  was. 
And  by  this  self-same  thing,  what  zeal  is  wrought  in  us, 
what  vehement  desire  and  clearing  of  ourselves,  yea,  what 
fear  and  carefulness  !  ^  But  Jacob  is  helped  by  other  means. 
Grod's  word  comes  directly  commanding  him  to  go  up  to 
Bethel.^  Such  a  word  of  God  comes,  often  as  we  are 
faint  and  fail,  and,  by  recalling  God's  purpose,  effects  a 
change,  first  in  ourselves,  then  in  our  position.  For 
"  Jacob  said  to  his  household,  and  to  all  that  were  with 
him.  Put  away  the  strange  gods  that  are  among  you,  and 
be  clean,  and  change  your  garments  ;  and  let  us  arise  and 
go  up  to  Bethel,  and  I  will  make  there  an  altar  unto  God 
who  answered  me  in  the  day  of  my  distress,  and  was  with 
me  in  the  way  which  I  went.  And  they  gave  to  Jacob  all 
the  strange  gods  which  were  in  their  hands,  and  Jacob  hid 
them  under  the  oak  which  was  by  Shechem."^    So  the  word 

'  2  Cor.  vii.  11.  «  Chap.  xxxv.  ].  =»  Chap.  xxxv.  2-4. 


PART  Yi.  Jacob,  or  the  Spirit  of  Service,  365 

both  leads  us  on  and  sanctifies.  The  uncleansed  cannot 
advance,  for  certain  stages  are  only  reached  as  we  are 
sanctified.  But  by  the  word  true  servants  judge  themselves. 
Before  God  speaks,  idols  may  be  suffered  :  when  His  voice 
is  heard,  they  are  confessed  and  put  away. 

The  progress  now  is  very  marked.  There  is  advance 
in  reference  to  each  of  the  blessings  enjoyed  by  the  elect 
servant.  Of  these  the  first  is  "the  everlasting  hills"  of 
promise,  and  in  these  "  the  blessings  of  heaven  above  and 
of  the  deep  which  lieth  under :  "  the  second  is  "  the  wife 
of  youth,"  "  blessings  of  the  breasts  and  womb,"  the  foun- 
tain from  whence  springs  forth  the  stream  of  Israel :  the 
third  is  the  Lord  Himself,  "  the  God  of  thy  fathers,  even 
the  Almighty  who  shall  help  and  bless  thee."'*  Here  there 
is  advance  respecting  each  of  these,  involving  trial  and 
grief,  yet  real  blessing  also. 

First,  Jacob's  advance  opens  to  his  view  lengths  and 
breadths  of  the  land  as  yet  unknown.^  There  is  true 
progress  in  the  knowledge  and  possession  of  what  the 
Lord  has  promised  him  ;  not  without  apparent  danger, 
but  "  the  terror  of  the  Lord  was  upon  the  cities  that  were 
round  about  them,  and  they  did  not  pursue  after  the  sons 
of  Jacob." ^  Thus,  when,  under  a  sense  of  failure  and 
defilement,  we  again  press  on,  fields  on  fields  of  promise 
open  to  us,  which  we  have  heard  of,  but  till  now  have  never 
realized.  The  Canaanite  is  indeed  upon  this  ground,  that 
is  false  spirituality,  ready  to  assail  and  wound  us  in  the 
way.^  But  God  preserves  His  own.  "  So  Jacob  came  to 
Bethel,  he  and  all  the  people  with  him,  and  built  an  altar, 
and  called  the  place  El-bethel."     So  far  from  losing  by 

*  Chap.  xlix.  25,  26.  '  For  the  Canaanite,  see  above,  on 

*  Chap.  XXXV.  6,  16,  21.  chap,  xxxiv. 

*  Chap.  XXXV.  5. 


366  Jacob,  or  the  S2:)irlt  of  Service.  part  ti. 

his  advance,  it  gives  him  deeper  acquaintance  with  and 
insight  into  the  treasures  of  the  "  everlasting  hills." 

Here,  on  the  ground  where  he  had  seen  earth  joined  to 
heaven,  with  angels  of  God  ascending  and  descending  upon 
man,  the  elect  receives  fresh  revelations.  "  The  Lord  ap- 
peared," saying  "  I  am  G-od  Almighty,"  and  promising 
afresh  possession  of  the  land,  not  to  Jacob  only,  but  to  his 
seed  after  him.^  In  struggles  of  spirit,  Jacob  had  met 
the  Lord,  and  had  asked  to  know  the  name  of  Him  who 
wrestled  with  him.!*  But  until  now,  that  name,  revealed  to 
faith,'^  in  the  toil  of  service  had  not  been  apprehended. 
"  God  Almighty  "  had  not  "  appeared  "  to  Jacob.  Now 
He  appears,  revealing  Himself  by  the  name  which  alone 
could  quiet  the  busy  worker.  And  as  Abraham,  hearing 
this  name,  was  content  at  once  to  give  up  the  strength  of 
the  flesh,  and  to  judge  himself  by  circumcision ;  so  Jacob 
by  the  same  blessed  name  is  freed  :  henceforth  his  hand 
ceases  to  lay  hold,  to  allow  the  Almighty  to  effect  and 
order  all  for  him. 

Then  at  this  stage  three  women  are  removed,  whose  life 
directly  or  indirectly  had  affected  Jacob  more  than  any 
others.  Deborah,  Rachel,  and  Bilhah,  the  first  the  nurse, 
the  second  the  wife,  the  third  the  handmaid,  are  all  now 
taken  from  him.  The  first  two  die ;  the  last  is  defiled ; 
for  Reuben,  Leah's  first-born,  "  went  and  lay  with  Bilhah, 
his  father's  concubine."  ^^ 

What  has  been  said  of  Sarah's  death  will  explain  the 
inward  fact  expressed  by  the  death  of  these  women.  ^'^ 
Men  are  always  certain  minds  :  the  women,  the  affections 
or  principles  of  truth  with  which  they  are  united.     These, 

8  Chap.  XXXV.  9-12.  "  Chap.  xxxv.  8,  18,  22. 

»  Chap,  xxxii.  27.  '^  gge  gn  chap.  x.-iiii. 

"  Chap.  xvii.  1. 


pAKT  VI.  Jacob,  or  the  Spirit  of  Service.  367 

whether  men  or  women,  nil  die  out ;  that  is,  they  pass  away 
as  outward  forms,  thereby  to  be  more  spiritualized.    This  is 
what  now  takes  place  with  Jacob's  nurse  and  wife.     Those 
truths  or  affections,  which  are  set  forth  by  these  women, 
now  as  outward  forms  die  and  pass  away  ;   not  to  perish, 
for  truth  never  perishes,  but  through  the  dissolution  of  the 
outward  form  to  exist  in  a  higher  and  purer  way ;  while 
Bilhah,  Each  el's    maid,  who    represents    that    lower  and 
servile  principle,  by  which  nevertheless  some  good  fruit 
has  been  brought  forth,  is  now  defiled  by  Jacob's  first-born, 
that  is,  by  the  unlawful  workings  of  other  fruits  of  true 
service.^^     Deborah,  the  nurse,  dies  first.     A  nurse  is  one 
whose  office  it  is  to  care  for  babes  and  sucklings.      De- 
borah therefore  is  that  which  serves  such  as  have  need 
of  milk.       As   having   belonged    too    to    Laban's    house, 
and  been  engaged  with  Eebekah  before   she  left  Padan- 
Aram,   Deborah  would  partake  of  the  character  of  that 
land,  and  so  be  rather  outward  and  natural,  such  truth  in 
fact  as  babes  and  sucklings  need.     Now,  having  fulfilled 
her  work,  she  passes  away.       Rachel  too,  as  an  outward 
form,  now  departs  in  bearing  fruit ;  even  as  that  spiritual 
principle,  which  she  represents,  is  changed  from  an  earthly 
form  to  a  spirit  through  its  very  fruitfulness ;  giving  birth 
to    another    form   of  life,    which  is   indeed    "a  child  of 
strength,"  though  at  first  it  seems  "  a  child  of  sorrow."  ^^ 

Few,  however,  will  apprehend  this.  Adam's  way,  in 
trusting  tl.ie  creature  more  than  Grod,  in  listening  to  the 
tempter,  in  choosing  knowledge  more  than  life,  in  hiding 
from  God,  or  in  laying  the  blame  on  some  other,  will  be 

"  See  on  chap,  xxix,  respecting  gave  to  her  son,  means,  "  son  of  my 

Bilhah  and  Eeuben.     Tliese  things  sorrow ;  "  but  his  father  called  him 

are  all   but  ineffable,    and  cannot  Benjamin,  that  is,   "  son  of  the  right 

fully  be  expressed.  hand."      As   to  the  "  right   hand," 

"  Benoui,  the  name  which  Rachel  compare  Psalm  Ixxx.  17,  and  ex.  1. 


368  Jacob,  or  the  Spirit  of  Service.  part  vi. 

known  l)y  all  who  have  come  to  themselves  ;  for  old  Adam 
is  in  all  his  progeny.  The  picture  therefore  will  be  plain. 
But  the  form  of  life  set  forth  in  Jacob  is  not  in  all,  much 
less  that  stage  of  it  which  is  here  presented  to  us.  Still 
this  stage,  though  attained  by  few,  is  to  be  reached.  Let 
us  not  judge  it  impossible,  simply  because  as  yet  it  fs 
beyond  us.  Eather  let  us  press  on  that  we  may  know  it ; 
and  such  as  cannot  follow  here  now  may  follow  hereafter. 

Such  is  this  scene  within.  Without,  the  details  will  to 
not  a  few  be  more  manifest.  In  this  view  we  see  how  the 
very  fall  of  the  Church  awakens  some  to  further  progress. 
True  servants  cannot  rest  where  pollution  is  made  mani- 
fest. Then  comes  some  word  of  Grod,  recalling  His  pur- 
pose, which  leads  to  the  putting  away  of  idols  and  un- 
cleannesses.  Thus  are  the  elect  stirred  up  afresh,  and  pass 
on  to  know  yet  more  of  Grod  and  of  their  own  privileges. 
Then  comes  fresh  grief,  for  surely  it  is  a  grief  to  find 
bodies  we  have  loved,  and  which  in  different  ways  have 
helped  us,  as  outward  bodies  ready  to  be  dissolved,  or, 
what  is  worse,  to  be  defiled  by  some  in  Israel.  Yet  this 
too  must  be  known  by  true  servants,  when  they  come  to  some 
of  the  higher  stages  in  heavenly  things.  The  outward 
Church  is  found  to  be  corrupted  by  the  first-born  sons,  who 
should  have  been  its  help  and  safegTiard  ;  who,  puffed  up 
with  pride,  usurp  another's  place,  to  their  own  great  loss 
and  to  the  shame  of  all  in  Israel  ;^^  while  the  true  Church 
is  seen  as  an  outward  form  to  die,  only  to  live  a  higher 

15  a  pgj.  Reuben,  qui  interpretatur  gratis  sibi  data  aliquando  erigitur 

'  visionis  filius,'  iutelligitur  vir  lite-  in    superbiam,    et   vult    cognoscere 

ratus,  qui  super  alios  in  aliqu^  gratia  patris  sui  uxorem,  id  est,  usurpare 

elevatus ;  eo  quod  Reuben  fuit  pri-  sibi  ecclesiam,   vel  dignitatem  ejus, 

mogenitus,  et  hoc  sive  talis  vir  secu-  et  per  hoc  machinatur  ad  ejus  de- 

laris  fuerit,  sive  religiosus;    et   ex  positionem." — Gloss.  Ordin.  in  loco. 


PART  VI.  Jacobs  or  the  Spirit  of  Sei^ice,  369 

life  with  God  and  in  Grod.  Some  true  servants  have  seen 
and  known  all  this.  It  is  well,  that,  ere  they  see  it,  they 
are  from  Jacobs  made  Israels,  and  know  the  Lord  as  "  God 
Almighty." 

The  dispensations  too  reflect  this  scene.  After  the  de- 
filement of  the  first  wife's  daughter,  that  is,  the  Jewish  dis- 
pensation, the  Spirit  of  Christ  as  Worker  led  on  the  elect 
to  greater  knowledge  and  enjoyment  of  heavenly  places. 
There  Rachel,  the  beloved  wife,  dies ;  that  is,  the  Church, 
as  an  outward  form,  in  due  time  is  seen  to  pass  away ; 
while  the  Worker  yet  survives  through  many  griefs  to  see 
Joseph's  glory  and  dominion  over  all  the  land  of  Egypt. 

A  little  while,  and  our  eyes  shall  see  that  glory,  and  the 
things  which  now  distract  us  shall  for  ever  pass  away.  As 
we  can  bear  it,  bring  us  into  that  day,  0  Lord  ;  and  while 
darkness  is  yet  safer  for  us,  be  Thou,  yea,  and  for  ever,  our 
everlasting  dwelling-place. 


§  VIII. — The  Seeds  of  Jacob  and  Esau. 

(Chapter  xxxv.  23-29,  and  xxxvi.) 

As  a  fit  conclusion  to  Jacob's  course,  we  have  his  seed 
summed  up,^  in  contrast  to  Esau's  generations.^  Here  are 
the  results  of  these  two  lives ;  Jacob's  sous  setting  forth 
the  fruits  of  that  spirit  of  service,  which  springs  from  true 
sonship  ;  Esau's  line,  the  fruits  of  the  flesh  or  carnal  mind, 
as  it  appears  at  this  stage  of  man's  development.^  Each 
form  of  life  can  only  bear  its  proper  fruit.  That  of  the 
flesh  still  fleshly,  and  that  of  the  spirit  spiritual. 

Chap.  xxxv.  23-29.  2  c\^<^^^  xxxvi.  1-43. 

'  See  on  chap.  xxv.  2i-'6i. 

li  B 


370  Jacob,  or  the  Spirit  of  Service.  part  n. 

Jacob's  fruit  in  all  is  twelve  sons,  six  by  Leah,  two  by 
Rachel,  and  two  by  each  of  the  handmaids ;  all  fruits  of 
the  same  elect  spirit,  but  differing  according  to  the  prin- 
ciple or  affection  which  produces  them ;  the  sons  of  Leah, 
the  first-born,  representing  those  fruits  which  are  pro- 
duced by  the  elect  from  forms  of  outward  truth,  such  as 
imderstanding,  obedience,  service,  rule,  joy,  and  commu- 
nion, for  so  the  names  are  interpreted  :  Eachel's  children, 
those  later  fruits  of  patience  and  long-suffering  with  joy- 
fulness,  which  grow  from  the  contemplative  life ;  the 
handmaids'  sons,  the  fruits  of  those  more  servile  principles, 
which,  as  they  are  owned  and  blessed  of  God,  bear  justice, 
conflict,  power,  or  happiness.'^  The  spirit  of  service  bears 
all  these,  and  in  them,  spite  of  many  errors  and  imper- 
fections, the  Lord  is  glorified. 

Esau's  line  is  then  displayed,  first  his  sons  by  Canaanitish 
wives,  and  then  his  fruit  by  Ishmael's  daughter.  The 
names  of  his  immediate  sons  all  express  some  good  quality ; 
for  the  fruit  of  the  flesh  in  its  Esau  form  is  good  in  its 
way,  though  not  good  as  measured  by  the  divine  standard. 
For  "  all  flesh  is  grass  ;  "'^  and  grass  at  the  best  is  soon  dried 
up  and  withered.  But  some  of  their  names  imply  polish 
at  least,  if  not  a  recognition  of  Grod  and  respect  for  His 
protection.  Eliphaz,  and  Reuel,  and  Korah,  and  Jaalam, 
express  in  their  names  good  things  which  even  the  elect 
miglit  wish  for.^  In  the  grandsons  there  is  a  falling 
ofl*:  Omar,  Gatam,  and  Kenaz,  describe  a  worse  condi- 


*  For  the  names  of  these  sons,  I  do  not  therefore  give  them ;  but 
and  their  interpretation,  see  on  the  following  seem  to  be  beyond 
chap.  xxix.  and  xxx.  dispute  : — Eliphaz,  "  God  is  my  en- 

*  1  Pet.  i.  24.  dcavour  ;  "    Reuel,    "  the  friend  of 
^  Jerome     interprets     all    these  God;"   Korah,  "smooth"  or  '^  po- 

names,    {Nom.  Hed.)h\.\t  it  is  diffi-  lished;"  Jaalsim,  "  hidden  "  oi  " pro- 

cult  to  speak  with  certainty  of  all.  tected." 


PART  VI.  Jacob,  or  the  Spirit  of  Service.  371 

tion  ;^  while  the  names  of  the  subsequent  kings  of  this  race, 
as  Bela,  Jobab,  and  Husham,  are  all  variations  of  misery.** 
Such  are  the  fruits  of  the  religious  flesh,  at  first  in  measure 
good,  but  soon  degenerating,  till  their  corruption  proves 
that  religious  flesh  is  but  flesh,  and  fair  Edom  only  a 
variation  of  old  Adam. 

Nevertheless  this  line  is  gi'eat  in  the  world.  Even  in 
the  first  generation,  the  children  of  one  wife,  Aholibamah, 
all  become  "  dukes  ;"^  the  grandsons  all  have  this  title,^^ 
which,  only  varied  with  that  of  "  king,"  is  kept  through  all 
this  genealogy.  So  is  it  yet  wdthin.  The  fruits  of  the  true 
spirit  are  little  valued  in  the  world.  The  carnal  fruits 
which  grow  out  of  the  elect  are  such  as,  being  in  measure 
of  the  world,  the  world  can  appreciate  :  with  just  so  much 
of  outward  goodness  as  the  flesh  when  trained  and  taught 
by  the  spirit  can  appreciate,  and  yet  enough  of  the  world 
to  please  the  world,  with  a  zeal  for  seen  and  present  things. 
Such  fruits  must  be  great  in  the  world  :  they  may  even  be 
counted  good  fruit,  but  their  end  will  shew  their  true  nature ; 
for  by  them  the  things  of  the  house  of  the  elect  are  taken 
lo  make  a  kingdom  for  self  out  of  the  land  of  Canaan.  ^^ 

This  is  better  seen  witliout.  In  this  view  the  sons  of 
Esau  and  Jacob  set  forth  in  figure  the  further  growth  of 
those  opposing  seeds,  which,  though  born  in  the  house  of 
the  Son,  and  from  one  common  mother,  end  far  apart,  the 
one  as  kings  in  Mount  Seir,  the  other  as  keepers  of  sheep 
upon  the  ground  of  promise.  Jacob's  sons  are  not  all 
alike  ;  the  elect,  as  they  grow,  develope  many  differences ; 


^  Omar,  "  a  speaker 
'•  their  clamour;  "  Kenaz, 
or  "  drinker" 

^  Bela,  "  a  devourer  ;  " 

• "   Gatam, 
'a  hunter" 

Jobab,  "  a 

howling  ;  " 
»  Chap. 
'«  Chap. 
"  Chap. 

Husham,  ' 
xxxvi.  18. 
xxxvi.  15- 
xxxvi.  0-8 

raging 
17. 

B  B 

2 

372 


Jacob,  or  the  Spirit  of  Service, 


some  Reubens,  some  Judahs,  some  Dans,  but  all  making 
one  Israel,  who  return  after  long  toil  to  dwell  in  heavenly 
places.  Esau's  children  differ  as  much  :  even  as  the  carnal 
seed  out  of  the  Son  exhibit  great  variety,  one  common 
mark,  however,  being  upon  them  all,  that  sooner  or  later 
they  all  attain  to  rule  of  some  sort,  building  up  a  kingdom 
out  of  the  land,  while  the  elect  remain  to  the  end  as 
humble  shepherds  in  Canaan.  "  Eight  kings  in  succession 
reigned  in  Edom,  before  any  king  reigned  over  the  children 
of  Israel."  ^^  St.  Paul  marks  this  of  the  Church's  carnal 
seed :  "Now  ye  are  full,  now  ye  are  rich,  ye  have  reigned 
as  kings  without  us  ;"^^  for  carnal  brethren  want  a  king- 
dom now,  and  the  desire  and  need  of  rule  is  sooner  felt, 
and  rule  is  sooner  developed  with  them,  and,  as  they  think, 
perfected,  than  with  the  spiritual.  Thus  are  they  great  in 
the  World  ;  their  course  in  almost  all  things  being  in  direct 
contrast  to  that  of  the  elect.  The  one  leaves  Canaan  to 
dwell  in  Mount  Seir ;  the  other  comes  back  from  toil  in 
the  world,  to  dwell  in  Canaan.  Jacob  brings  all  the  souls 
he  has  gotten,  and  "  comes  to  Isaac  his  father  to  Mamre, 
which  is  Hebron."  ^^  "  Esau  took  his  wives,  and  all  that 
he  had  gotten  in  the  land  of  Canaan,  and  went  and  dwelt 
in  Mount  Seir."^^  The  elect,  having  felt  the  power  of  the 
world  far  more  than  carnal  brethren  ever  feel  it,  (for  the 
carnal  seed  never  try  to  win  it,)  come  back  with  what 
they  have  won  to  rest  in  heavenly  places  ;  while  the  Esaus, 
born  in  the  house  of  the  Son,  and  enriched  with  so  much 
of  its  truth  as  they  can  use  for  self  exaltation,  go  forth 
never  to  return,  preferring  in  their  own  strength  to  estab- 
lish an  earthly  kingdom. 


'2  Chap,  xxxvi.  31-39. 
^  1  Cor.  iv.  8-12. 
'*  Chap.  XXXV.  27. 


"  Chap,  xxxvi.  6-8.  The  LXX. 
read  here,  koI  iiropfiOri  e/c  t^j  yvi 
Xavadv. 


PART  Ti.  Jacob,  or  the  Spirit  of  Service.  373 

Thus  Esau  dwelt  in  Mount  Seir.^^  This  ground  had  for 
long  been  the  stronghold  of  gigantic  Horims,  against  whom 
tlie  king  of  Shinar  had  come  up,  and  smote  them,  without 
dispossessing  them  ;  '^  but  "  the  children  of  Esau  destroyed 
them  before  them,  and  dwelt  in  their  stead  even  to  this 
day."^^  Hither  Esau  seems  to  have  been  drawn  by  his 
marriage  with  Aholibamah,  for  she  was  one  of  Seir's 
daughters  ;  ^^  and  here,  having  dispossessed  Seir's  sons, 
Esau  reigns  in  the  kingdom  of  that  ungodly  line  to  which 
he  had  allied  himself.  The  Church's  carnal  seed  have  just 
done  this.  Having  first  formed  an  alliance  with  the  world, 
they  end  by  taking  its  kingdom  ;  driving  out  certain  gigan- 
tic evils,  against  which  Babylon  the  great  had  struggled 
unsuccessfully,  to  found  a  kingdom  of  bloodshed  and  force, 
which,  though  famed  far  and  near  for  its  strength  and 
terribleness,'-^"  and  destined  even  to  give  a  king  to  Israel 
by  whom  the  true  King  shall  be  mocked  and  set  at  nought,^^ 
is  doomed  to  be  destroyed,  as  it  is  written, — "  For  his 
violence  against  his  brother  Jacob  shame  shall  cover  him, 
and  he  shall  be  cut  off  for  ever."^^ 

Of  this  kingdom  much  might  be  said.  The  names  of 
the  sons  of  Seir,  whom  Esau  dispossessed,  and  whose  names 
and  acts  are  not  recorded  in  vain,  shew  the  forms  of  evil 
wliich  are  opposed  and  can  be  destroyed  even  by  carnal 
Christians.  The  names  I  cannot  touch  here  ;^^  but  I  may 
observe  that  to  one  act  peculiar  prominence  is  given.  Mules. 

•^  Chap,  xxxvi.  8.  that   "  Anah,  the   son  of   Zibeon, 

'^  Chap.  xiv.  0,  6.  was   one  of  the  "  sons  of  Seir,  the 

'«  Deut.  ii.  12,  22.  Horite,  who  inhabited  the  hind." 

'^  Esau's   wife   Aholibamah  was  "^^  See  Jer.  xhx.  16;  Obad.  3. 

"  the  daughter  of  Anah,  the  dangh-  ^^  Lukexxiii.  11. 

tor,"or(as  the  Samaritan  version,  tlie  ^'^  Obad.  10. 

LXX.,   and  other   ancient  versions  '^'^  Jerome  (Kom.    Heh.)   has   at- 

read,)  "  the  son  of  Zibeon  ;  "  chap.  tempted  an  interpretation. 

XX  vi.  2.     In  verses  20-21,  we  rea 


374  Jacob,  or  the  Spirit  of  Service.  part  vi. 

we  are  told,  were  discovered  by  one  of  Seir's  race  : — "  Anah 
found  mules,  as  he  fed  the  asses  of  Zibeon  his  father  in  the 
wilderness."  ^^  This  mixture  of  seeds  so  opposed  to  nature,^^ 
and  law,2^  but  which  soon  found  such  favour  that  kings' 
sons  used  mules  by  way  of  distinction,^^  began  among 
the  sons  of  Seir.  Not  by  chance  is  the  fact  recorded  in 
their  genealogy.  Not  in  vain  is  it  linked  with  Esau's 
seed,  as  characteristic  of  the  race  to  which  he  had  allied 
himself. 

I  cannot  say  more  of  these  lines,  though  I  am  assured 
that  every  point  contains  a  lesson  for  us.  I  will  only  add 
a  few  facts,  which  are  plain  and  standing  types  of  what 
has  been  and  must  be.  Under  David's  rule,  Edom  was 
subject  to  Israel.2^  In  the  days  of  the  failure  of  the 
kingdom,  even  before  Babylon  led  Israel  captive,  Edom 
rebelled.^^  Later  on,  towards  the  end  of  the  dispensation, 
a  son  of  Edom  was  ruling  in  Jerusalem,  and  Edomites 
were  reckoned  Jews.^°  The  elect  had  fallen  so  low,  that 
the  rule  of  the  carnal  seed  was  scarcely  felt  to  be  a  de- 
gradation. How  far  the  carnal  seed  of  the  Church  is  now 
confounded  on  all  hands  with  the  spiritual, — how  busy  it 
is  to  build  the  temple, — how  it  rules,  and  seeks  to  slay 
the  Heir, — how  instead  it  only  destroys  the  Innocents, — 
how  spite  of  its  crimes  for  a  while  it  seems  to  prosper,— 
how  all   these   things    shew  where  we   are, — I  leave  for 

2*  Chap.   xxxTi.  24.     Our  autho-  2»  L^y^  ^ix.   19  ;  Deut.   xxii.  9- 

rised  version,  after  all  objections  to  11. 

it,  seems  to  be  correct.     The  LXX.  ^t  2  Sam.  xiii.  29  ;  xviii.  9. 

do  not  translate  the  word,  which  we  ^^  2  Sam.  viii.  1 4. 

render    "  inulcs,"  but   simply    read  "  2  Kings  viii.  20,  22. 

laixeiv,  which  is  the  Hebrew,   D"*Q*  ^°  Herod  was  an  Edomite  or  Itln- 

written    in  Greek    letters.     Aquila  maean.     For  proof  of  the  Edomites 

and  Symmachus  do  the  same.     The  being  considered  Jews,  see  Josephus, 

Rabbins  explain  the  word  to  mean  Antiq.  1.  xiii.  c.  9,  §  1,  and  Whis- 

mules.     So  does  the  Arabic  version.  ton's  note  on  the  passage. 

•25  Gen.  i.  24. 


PART  Ti.  Jacob,  or  the  Spirit  of  Service.  375 

others,  whose   eyes   by  grace   are  opened,  to  weigh  and 
consider. 

Such  then  is  Jacob's  course,  for  every  age  the  type  of 
that  evangelic  service  which  is  the  fruit  of  faith  and  son- 
ship  ;  too  full  of  human  craft  at  first,  "  laying  hold  with 
its  liand,"  to  perform  the  work  by  human  energy;  but 
schocled  through  much  grief  and  many  disappointments, 
to  leirn  its  own  faults  and  weakness  and  insufficiency, 
till,  kme  and  smitten  in  the  flesh,  at  length  it  becomes  a 
"prince  of  God,"  and  prevails  mightily.  Such  service  is 
dear  t)  Grod.  No  form  of  life  more  represents  the  ways 
and  m  nd  of  heaven  ;  for  it  stoops,  like  angels,  to  serve ; 
yea,  lile  the  Lord  of  angels,  it  comes  down  from  the  hills 
and  we.ls  of  Canaan  to  outward  men  to  save  some  of  them. 
In  all  :his,  much  failure  comes  out ;  and  the  worker,  like 
every  sower  of  seed,  has  his  feet  defiled  in  the  miry  ways 
of  the  field  of  this  world  ;  yet  he  works  on,  sowing  the 
seed  with  tears,  to  return  at  length  in  joy,  bearing  his 
sheaves  with  him.  Mark  again  what  is,  and  what  is  not, 
Jacob's  work.  He  serves,  and  so  wins  flocks  and  children, 
whom  ae  may  lead  to  Canaan.  He  does  not  attack  or 
dispossess  the  monstrous  Horims;  for  the  opposition  to 
gigantc  evils  in  the  world,  though  it  may  be  the  work  of 
some  of  the  children  of  the  True  Son,  is  Esau's  labour, 
not  Jicob's.  He  that  hath  ears  to  hear,  let  him  hear. 
There  yet  are  souls,  whose  only  idea  of  service  is  to  grapple, 
like  Isau,  with  the  monstrous  evils  which  have  grown  up 
in  th.s  world,  and  to  set  up  some  rule  or  order  instead,  in 
whica  the  tilings  of  Isaac's  house  are  taken  to  make  a 
kingdom  in  Seir,  out  of  the  land  of  Canaan.  Such  work 
must  not  be  judged.  Israel  may  not  meddle  with  Esau's 
children,  who  have  dispossessed  the  Horims.^^     But  this 

8'  Deut.  ii.  4,  5,  12. 


376  Jacob,  or  the  SpiHt  of  Service.  part  vi. 

is  not  Jacobs  work.  He  serves  to  bring  souls  from  the 
ground  midway  between  tradition  and  reasoning  to  know 
the  ground  of  promise, — work,  which  to  carnal  eyes  seems 
less  and  meaner  than  Esau's,  but  which  is  only  accom- 
plished by  a  wrestling  which  the  carnal  seed  know  nothmg 
of.  But  what  Esau  ever  doubted  that  the  kingdom  in 
Seir  was  far  grander  and  better  than  the  tents  and  flocks 
of  Jacob  in  Canaan  ? 

But  it  is  time  we  should  pass  on  from  Jacob  to  Jojeph, 
in  whom  a  still  further  development  of  the  elect  appears. 


PAET   VIL 


JOSEPH,  OE   SUFFERING  AND  GLORY. 

(chapters    XXXVII. — L.) 

"  The  aflaictions  of  Joseph."— Amos  'd.  6. 

*'  Heirs  of  God,  and  joint  heirs  with  Christ ;  if  so  be  we  suffer  with  Him,  that  we 
may  be  also  glorified  together."— ROM.  viii.  17. 


JOSEPH,  OR  SUFFERING  MD  GLORY. 

(CHAPTEES   XXXYII.-L.) 


Here  begins  the  story  of  Joseph,  in  whom  the  fairest  form 
of  human  life  is  seen.  Six  stages  have  passed,  in  which  we 
have  traced  how  Israel,  a  Prince  of  Grod,  grows  out  of  old 
Adam.  We  have  seen  human  nature,  and  flesh  and  spirit, 
and  regeneration,  and  faith,  and  sonship,  and  service.  Now 
comes  the  last  form  of  life, — a  life  which  from  the  first 
dreams  of  rule,  and  which  attains  it  through  suffering ;  a 
wonderful  change  from  naked  Adam  ;  and  yet  an  outcome 
from  him,  brought  forth  by  Grod's  ingrafting.  Joseph  does 
not  leave  his  home,  to  walk  in  simple  faitli,  he  knows  not 
whither ;  nor  can  he  rest  in  peace,  a  son  and  heir,  by 
wells  of  water  enjoying  the  sweets  of  sonship  ;  nor  does  he 
serve  night  and  day  to  win  flocks  and  herds,  who  may  be 
led  up  out  of  the  world  to  Canaan.  Joseph  is  none  of 
these,  but  a  life  which  surely  follows  these  ;  never  seen 
but  where  faith  has  brought  forth  sonship,  and  sonship 
service  ;  itself  the  fruit  of  service,  one  of  its  last  and  fairest 
fruits  ;  which  from  the  first  has  dreams,  not  of  service,  but 
rule  ;  which  yet,  spite  of  its  dreams,  is  called  to  suffer  many 
tilings ;  which  suffers  long,  and  is  sorely  tried,  but  at  last 
out  of  suffering  attains  to  rule  all  things  ;  the  world  and 


380  Joseph,  or  Suffering  and  Glory.  part  vii. 

brethren  bowed  at  its  feet,  forced  to  confess  the  might  of 
that  they  once  ridiculed. 

We  have  nothing  like  this  before.  In  Abraham  the  elect 
forsakes  the  world  to  walk  in  heavenly  places.  At  this  faith 
stage,  Egypt,  so  far  from  being  ruled,  is  rather  a  snare  to 
the  believer.  Nor  can  Isaac  rule  this  land  :  the  spirit  of 
sonship  is  content  to  rest  at  peace  in  heavenly  places.  In 
Jacob  or  service  something  is  done  in  outward  things ;  some 
flocks  and  herds  are  won  there.  But  Egypt,  the  ground  of 
sense,  is  not  subdued  :  service  is  not  sufficient  for  such  an 
achievement.  But  in  Joseph,  the  spirit  opposed,  and  fet- 
tered, and  bound,  conquers  by  passive  power,  and  is  at 
length  exalted  over  all  things.  Joseph  stands  where  Abra- 
ham falls.  The  ground  which  is  a  snare  to  mere  believers, 
is  none  to  patient  sufferers.  Suffering  conquers  that  which 
tries  our  faith,  and  by  it,  and  by  it  alone,  the  ground  of 
sense  is  ruled  at  last. 

Such  as  live  and  walk  in  the  spirit  know  that  we  too  are 
called  with  this  calling, — to  rule,  not  to  be  ruled  by,  sense, 
that  the  kingdom  may  be  in  the  earth  even  as  it  is  in 
heaven  ;  for  Christ  our  Head  has  reached  to  this,  and  we 
as  His  members  are  predestined  to  be  conformed  to  Him. 
But  few  get  beyond  faith  or  sonship  ;  few  reach  to  service, 
and  fewer  still  to  glory  in  tribulation,  by  the  cross  to  rule 
the  world,  and  to  walk  among  the  things  of  sense,  con- 
fessedly superior  to  them  all.  Some  unknown,  yet  well- 
known,  have  done  it ;  and  others,  who  yet  are  captive  to 
sense,  cannot  forget  the  dreams,  once  divinely  given,  by 
which  their  hearts  and  hopes  were  stirred  to  look  and  wait 
for  perfect  victory.  Let  such  abide  their  time.  They 
shall  shew  that  if  we  suffer  with  Christ  we  also  shall  with 
Him  be  glorified.  ^  The  whole  path  is  here  set  fort]i :  huw 
'  Eoiu.  riii.  17. 


PART  VII.         Joseph,  or  Suffering  and  Glory,  381 

it  goes  with  man  in  this  path, — how  his  very  brethren 
mock  him, — how  the  world  deals  with  him  before  he  rules 
it, — how  trials  increase  the  more  he  walks  with  God, — 
how  the  battle  is  won  at  length, — all  this  is  told,  as  none 
but  God,  whose  own  work  it  is,  could  tell  it.  Being  is 
proved  to  be  far  more  than  doing.  And,  like  the  light, 
which  serves  us  by  simply  being  light,  the  spirit  which 
beareth  all  things,  by  the  virtue  that  flows  forth  from  it  un- 
consciously, commands  a  place  and  power  which  is  felt  by 
all  to  be  of  God.  And  indeed  there  is  no  service  like  this 
unconscious  service,  which  naturally  flows  from  what  we 
are  through  the  divine  indwelling. 


§  I. — Joseph's  Dreams,  and  Suffering  from  his 
Brethren. 

(Chapter  xxxvii.) 

First,  we  see  the  reception  this  new  life  meets  from  Jacob's 
sons  : — "They  hated  Joseph  because  his  father  loved  him 
more  than  all  his  sons. "  ^  All  know  the  story  :  how  Joseph's 
brethren  plot  against  his  life,  and  strip  him,  and  mock  him, 
and  sell  him  into  Egypt.  The  same  life  still  is  treated 
thus,  as  we  may  see,  within,  and  without,  and  in  the  dis- 
pensations. 

To  trace  it  first  within.  We  are  here  shewn  how  our 
purest  inward  life  for  awhile  is  crossed  and  hindered,  not 
so  much  by  worldly  things,  as  by  other  activities  which 
are  the  fruit  of  true  service.  It  is  Jacob's  sons  who  sell 
Joseph.  These  sons  are  the  varied  fruits  which  are  brought 
forth  by  the  elect, — whether  knowledge,  or  service,  or 
rule,  or  the  like, — by  union  with  Leah,  that  is  by  outward 
principles.^  These  fruits  are  forms  of  active  life,  and  these, 

*  Chap,  xxxvii,  3,  4.  *  gj^e  yQ  chap.  xxix. 


382  Joseph,  or  Suffering  and  Glory,  part  yh. 

if  ungoverned,  are  prone  to  cause  confusion,  and  to  oppress 
and  binder  the  higher  aspirations  of  that  pure  and  passive 
life  in  us,  which  now  begins  to  dream  of  rule.  The  young 
Christian  may  not  understand  this.  He  can  see  how  the 
old  man,  as  Terah,  or  the  religious  flesh,  as  Esau,  may 
hinder  our  path  ;  but  how  true  service  can  yield  any  fruits 
which  oppose  the  highest  life  in  us,  is  at  first  incompre- 
hensible. But  so  it  is.  The  fruits  of  an  active  life  may 
cross  a  yet  more  inward  life,  and  the  mind  which  Joseph 
represents  be  opposed,  as  he  was,  by  other  activities,  which, 
though  true  fruits  of  the  spirit,  need  to  be  ruled  rather 
than  to  rule.  Thus  Joseph  is  sold  into  Egypt.  And  so 
this  spirit  in  us  for  a  while  is  sorely  overborne,  forced  under 
the  bondage  of  sense,  while  it  is  thought  that  some  beast  or 
evil  spirit  has  destroyed  that  life,  whose  early  promise  was 
so  lovely.  But  it  cannot  be  thus  destroyed.  It  may  be 
bound  in  deepest  dungeons ;  at  last  it  must  be  free. 

Such  is  the  scene  within.  Without,  it  shews  the  path  of 
souls  whose  passive  character,  so  unlike  the  ways  of  Jacob's 
house,  is  for  the  fall  and  rising  again  of  many  in  Israel, 
and  for  a  sign  which  shall  be  spoken  against,  that  the 
thoughts  of  many  hearts  may  be  revealed,  judging  all 
around  them,  even  while  they  are  judged,  and,  though 
sorely  grieved,  in  the  end  made  stronger  than  all.  Such 
souls,  as  they  hinder  God  less,  gain  power  which  others 
never  know ;  though  the  same  passivity,  which  makes 
them  open  to  Grod,  lays  them  open  to  peculiar  trial  from 
their  more  active  brethren.  First,  they  see  evil  among 
brethren  : — "  Joseph  brought  unto  his  father  .their  evil 
report ;  "  ^  and  this  involves  double  trouble  ;  he  wlio  sees 
the  evil  is  judged  for  seeing,  and  hated  for  reproving  it. 

^  Chap,  xxxvii.  2. 


TART  vn.         Joseph,  or  Sufferhig  and  Glory,  3S3 

This  of  itself  is  no  little  cross,  to  outrun  sympathy,  to 
grieve  friends,  to  offend  brethren.  Yet  such  is  the  price 
which  must  be  paid  for  liglit ;  such  tlie  penalty  of  being 
faithful  beyond  the  measure  of  our  brethren.  Then  a  coat 
of  many  colours  is  given  liim,  for  which  his  brethren  hate 
him  more  and  more,  '*  not  seeing  that  if  they  too  walked  in 
obedience,  they  also  might  be  adorned  like  him.  But  they 
feel  that  he  is  preferred,  and  the  secret  sense  of  their  infe- 
riority, instead  of  humbling,  only  enrages  them.  If  we 
walk  with  Grod  in  truth,  and  turn  from  evil,  not  afraid  to 
rebuke  it  even  among  our  brethren,  a  fair  robe  will  soon 
be  put  upon  us,  not  only,  as  in  Adam,  to  hide  our  shame 
and  nakedness,  but  to  clothe  us  in  "  garments  of  glory  and 
beauty,"  even  that  "  fine  linen  which  is  the  righteousness 
of  saints."  ^  The  "  many  colours  "  will  all  be  there  ;  for 
colours  are  but  the  various  shades  and  reflections  of  light, 
and  he  who  walks  in  the  light  must  needs  reflect  it,  giving 
back  each  ray  that  is  not  lost  and  absorbed.  In  the  priests, 
the  garment  was  perfect  white ;  and  upon  the  Moimt,  One 
was  seen  "  whose  raiment  was  shining,  so  as  no  fuller  on 
earth  could  wliiten  it ; "  ^  but  the  many  colours,  if  not  so 
heavenly,  may  better  reveal  to  human  eyes  the  wondrous 
fulness  which  there  is  in  light.  "^  The  Josephs  are  yet 
thus  adorned,  and  for  this  are  the  more  hated  by  their 
brethren  who  are   not  with  Jacob.  ^     "  They  could  not 


*  Chap,  xxxvii.  3.  ratis  charismatibus,  tanqnam  variis 

*  Exod.  xxriii.  2;  Rev.  xix.  8.  tunicaecoloribus,  quibus  constat  earn 
"  Mark  ix.  3.  esse  polymitam,  adjungit,  '  Hsec 
'  In  this  "  coat  of  many  colours,"  autem   operatur    unus  atque    idem 

Bernard  sees  the  varied  gifts  of  the  Spiritus.'  " — Apol.  de  vit.  Rel.  c.  3. 
Spirit: — "  Non  sum   tarn  hebes,  ut  "  It  is  plain,  from  the  narrative, 

non  agnofecam  tunicam  Joseph  poly-  and     from     Jacob's     command    to 

mitam Audi   quomodo   poly-  Joseph    to    "  go   and  see    how  his 

nitam.     '  Di^nsiones  (ait)gratiarum  bretliren -wert^,"  that  they  were  ab- 

sunt.'....  Delude  divereis  enume-  sent  from  their  fatlier;  he  at  Hebron, 


384  Joseph^  or  Suffering  and  Glory.  part  vh. 

speak  peaceably  unto  Jiim."  "They  hated  him  yet  the 
more,  because  of  his  words." 

Then  comes  the  well-known  dream  of  power  one  day  to 
be  enjoyed;^  for  the  passive  life,  which  lives  near  Grod, 
from  its  very  nature  is  prone  to  dream,  and  can  receive 
far  more  than  active  souls  of  heavenly  mysteries.  And 
for  this  they  who  live  this  life  are  always  reproached 
as  "  dreamers,"  enthusiastic  mystics,  and  I  know  not  what 
else.  Are  not  many  dreams  uncertain,  and  are  not  many 
of  the  things  which  this  dreamer  sees,  or  professes  to  see, 
just  such  uncertainties  ?  Who  can  with  confidence  speak  of 
a  dream,  or  prove  that  these  mystic  views,  so  derogatory  to 
the  glory  of  those  who  now  are  strongest,  are  anything  but 
fancies  ?  "  Art  thou  greater  than  our  father  Jacob  ?  "  Can 
any  new  form  of  life  be  superior,  or  accomplish  more  than 
has  been  already  done  in  the  good  old  path  of  service  ?  So 
ask  the  elder  sons,  and  not  waiting  for  an  answer  at  once 
they  mock  the  "  dreamer."  They  "  will  see  what  will  be- 
come of  his  dreams."  ^^  And  they  do  see,  though  not  at 
ill  as  they  expected. 

Meanwhile  the  Josephs  are  fettered  and  bound.  Instead 
of  ruling  or  serving,  they  are  shut  up  where  they  can  help 
no  one ;  while  Ishmaelites,  the  carnal  seed  of  men  of  faith, 
are  used  to  do  the  dirty  work,  which  the  elect  have  planned 
but  dare  not  perpetrate.  ^^  Their  coat  is  dipped  in  blood, 
and  a  tale  is  told,  as  if  some  wild  beast  or  devil  had  over- 
come them;  a  falsehood  which  in  itself  is  trial,  as  some 

they  at  Shechem  and  Dotham ;  verses  away  from  Isaac.     See  chap.  xxv.  6. 

12-17.     These  places,   like  all  the  Ishraael  was  Hagar's  son  ;  Midian, 

rest,  are  significant.  Keturah's.      We   see   from  Judges 

®  Chap,  xxxvii.  6-10.  viii.  12  and  24,  that  the  Midianites 

"  Chap,  xxxvii.  19,  20.  were   called    Ishmaelites,    or     con- 

"  Chap,   xxxvii.    28.     The  Ish-  founded   with   them,     in    Grideon's 

raaelites  and  Midianites  were  those  days. 

sons   of  Abraham   whom   he    sent 


PART  vn.         Joseph,  or  Suffering  and  Olonn  385 

have  learnt  who  have  suffered  under  false  reports,  by  which 
their  best  friends  are  deceived.  Such  suffering  at  the  time 
looks  despicable  enough.  All  martyrdoms  are  said  to  have 
looked  but  meanly,  when  they  were  suffered.  For  strip- 
ping and  bonds  are  ever  shameful ;  and  the  elect  are 
stripped  and  bound ; — "when  we  see  him,  there  is  no  beauty 
that  we  should  desire  him."  But  though  cast  out,  they 
yet  are  blessed,  some  eyes  discerning  that  the  Lord  Him- 
self is  with  them,  if  brethren  are  not ;  while  within  there 
is  the  peace  of  Grod,  for  none  can  rob  the  true  soul  of  that 
inward  satisfaction  which  the  truth  itself  ministers.  This 
is  the  appointed  way,  the  high  road  of  the  holy  cross, — suf- 
fering first,  and  then  a  kingdom  ;  to  be  wronged,  mis- 
represented, punished,  cast  out ;  and  then  to  have  every 
secret  wrong  redressed,  and  every  deed  of  truth  and  love 
manifested ; — this  is  yet  the  royal  way,  the  end  of  which 
is  assm-ed  even  from  its  beginning :  while  to  do  as  others 
do,  even  of  the  elect,  (for  where  is  worse  sin  than  among 
the  sons  of  Israel  ?)  though  they  who  walk  thus  may  be 
"  saved  so  as  by  fire,"  involves  sure  chastening,  self- 
reproach,  and  humiliation. 

The  dispensations  too  reflect  the  scene.  We  know  how 
the  sons  of  the  first  wife  rejected  the  second  wife's  First- 
born. How  the  sons  of  Israel  mocked  the  Heir, — how 
Egypt,  that  is  the  Grentile  world,  received  its  future  Lord, 
— how,  spite  of  all.  He  could  not  be  hid,  but  was  exalted 
to  be  head  over  the  kingdom,  while  His  brethren  believe 
Him  to  be  dead, — all  this,  and  much  more,  is  figured  here 
of  the  life  of  Him  who  was  "  separated  from  His  brethren ;" 
who  said,  "  They  hated  me  without  a  cause  ; "  ^^  "  Me  tbey 
hate,  because  I  testify  against  them  that  their  works  are 

"  John  XV.  25. 

c  c 


386  Joseph,  or  Sufferhtg  and  Gloinj.  part  vii. 

evil."  ^^  He  came  unto  His  own,  ^'*  toiling  in  the  field  of 
this  world,  finding  no  rest  there,  yet  seeking  lost  brethren. 
And  He  found  them,  and  was  rejected.  He  uttered  simi- 
litudes of  His  kingdom,  but  His  words  to  them  were  as 
dreams.  Their  answer  was,  "  We  will  not  have  this  man 
to  reign  over  us."  ^^  They  that  passed  by  railed  on  Him, 
wagging  their  heads.  ^^  They  stripped  Him  of  His  robe,^^ 
and  sold  Him  for  silver,^^  and  sat  down  to  eat,  even  while 
they  prepare  to  make  away  with  Him.'^ 

So  must  His  members  suffer ;  and  though  at  times  the 
way  seems  long.  He,  who  hath  begun  the  good  work,  will 
surely  finish  it ;  ^^  for  One  in  a  certain  place  has  testified 
of  man,  "  Thou  hast  put  all  things  under  his  feet ; "  and 
this  covenant  cannot  be  broken.  ^^ 


§  II, — Judah's  History. 

(Chapter  xxxviii.) 

At  this  stage  in  Joseph's  course,  while  that  pure  life,  spite 
of  its  dreams  of  rule,  is  yet  rejected,  Judah's  path  is  shewn 
in  contrast,,  in  whom  we  have  the  whole  story  of  rule  as 
it  springs  out  of  the  first  and  natural  principle.  If  the 
spirit  of  service  produces  fruit  in  us,  the  mind  to  rule  will 
in  due  time  be  developed.      Other  fruits  will   first    be 


''  John  vii,  7.  and  second  comings  of  Christ.   So 

**  John  i.  11.  too  Ambrose,    Be  Joseph,  passim; 

'^  Luke  xix.  14.  Tertullian,  Adv.  JudcBos,  c.  xi.  ;  Au- 

16  Mark  xv.  29.  gustine,  Qu.  in  Gen.  1.  i.  n.  123  and 

1'  Matt,  xxvii.  28.  148,  and  Ep.  ad  Hesych.  el.  3,n.  199  ; 

'8  Matt,  xxvi,  15.  Chrysostom,  Hmn.  62,  in  Gen.;  and 

^^  John  xriii.   28.     The  Fathers  many  others.    But  this  figure  speaks 

are  full  of  allusions  to  Joseph  as  a  for  itself. 

type  of  Christ.     Ephrem  Syrus,  De  ^o  pi^ii,  {  g, 

laud.  Pair.  Jos.,  traces  at  length  the  '  Heb.  ii.  8 

application  of  the  history  to  the  first 


PART  ni.  Joseph,  or  Suffering  and  Glory,  387 

seen,  such  as  Keuben,  and  Simeon,  and  Levi,  but  tlien 
oomes  Judah  or  rule ;'  a  mind  in  us  which  attempts  some 
rule,  but  which,  being  the  fruit  of  Leah,  is  outward  rather 
than  purely  spiritual.  I  feel  that  words  are  lacking  here  ; 
3'et  some  must  know  how  at  a  certain  stage  a  mind  is 
born  in  us,  which  seeks  to  rule  our  other  powers.  Here, 
as  ever,  the  natural  comes  before  the  spiritual.  Joseph 
is  Eachel's  son,  in  wliom  we  see  that  rule  which  springs 
out  of  the  spiritual  principle  ;  and  which,  "  by  pureness. 
by  knowledge,  by  long-suffering,  by  love  unfeigned,"  ^ 
sliews  that  a  passive  life  is  indeed  of  all  the  strongest. 
Judah  is  rule  as  it  springs  out  of  Leah,  that  is,  from  first 
and  outward  principles  ;  strong  at  first,  but  forced  to  bow 
to  Joseph  at  last ;  for  though  "  Judah  prevailed  over  his 
brethren,  and  of  him  came  the  first  ruler,  the  birthright 
was  Joseph's."  ^  Yet  for  a  season  Judah  prevails,  while 
Joseph  must  wait  in  weakness  till  Judah's  shame  is  seen. 

The  story  is  full  of  shame,  so  much  so  that  some  look 
upon  its  insertion  as  a  blot  in  Holy  Scripture.  But  a 
mirror  contracts  nothing  of  the  uncleanness  which  it  re- 
flects. The  sun  is  not  defiled  by  shining  alike  on  stye 
and  palace.  Besides,  "in  a  great  house  there  are  not 
only  vessels  of  gold,  but  also  of  wood  and  of  earth,  and 
some  to  honour,  and  some  to  dishonour."  *  And  Judah's 
life  is  one  of  these,  which  as  much  as  others,  perhaps 
above  all  others,  contains  a  moral  never  to  be  forgotten. 

Like  all  the  rest,  this  story  must  be  fulfilled,  within 
and  without,  and  in  the  dispensations. 

Within,  we  see,  in  Judah,  that  mind  intent  to  rule, 
which  springs  up  in  us  from  outward  principles.  Such  a 
mind,    if  we   could  see  within,  yet  refulfils   all   Judah's 

•  See  on  chap.  xxix.  ^  1  Chron.  v.  2. 

2  2  Cor.  vi.  6.  «  2  Tim.  ii.  20. 

c  c  2 


388  Joseph,  or  Suffering  and  Glory.  part  vn. 

course.  It  "  goes  down,"  and  "  turns  aside,"  and  "  takes 
to  wife  the  daughter  of  a  certain  Canaanite  ;"  that  is,  it 
embraces  some  mere  formal  and  outward  principle.  ^  But 
such  an  attachment  to  outward  forms  does  little  in  ruling 
the  elect ;  the  fruit  is  judged  as  evil,  though  an  attempt 
is  made  to  improve  it  by  union  with  Thamar,  who,  as  the 
second  wife,  is  the  figure  of  spiritual  principles.  ^  This 
attempt  does  not  succeed.  The  fruits  of  such  forms  are 
evil,  and  ere  long  come  to  their  end ;  while  spiritual  truth 
is  regarded  with  fear  and  suspicion,  as  if  it  were  the  cause 
of  the  judgment  on  what  is  evil  in  us.  Yet  after  all  this 
very  truth  bears  fruit,  and  by  it,  through  awful  corrup- 
tions, another  form  of  life  is  brought  forth.  Who  can 
tell  what  confusions  and  falls  within  accompany  the  first 
attempts  we  make  to  rule  ourselves  ?  We  may  know  per- 
haps that  forms  are  first  embraced,  and  that  these  bear 
wretched  fruit,  which  GTod  in  mercy  takes  away ;  but 
who  can  tell  the  confusions  which  then  are  wrought 
within,  and  all  the  profanation  and  adulteration  which 
the  eye  of  Grod  witnesses  ?  Yet  out  of  this  too  can  He 
bring  forth  good,  and  by  Judah's  fall  prepare  the  way  for 
purer  rule  and  better  discipline. 

But  this  inward  view  is  "hard  to  be  uttered."  We 
may  perhaps  learn  more  by  tracing  the  outward  fulfil- 
ment. 

In  this  view  we  see  in  Judah's  course  the  story  of  rule 
in  the  Church,  as  it  grows  from  outward  principles ;  for 
Judah  is  Leah's  son,  and  Leah  is  the  outward  Church, 
that  is,  the  form  of  outward  principles,  which  to  her  other 


*  Chap,   xxxviii.  1,  2  ;  and  com-      younger  or  second  wife,  see  on  chap- 
pare  chap.  X,  6,  and  xii.  6.  ters  xvi.  and  xxix. 
^  Verses    6-9.      Kespecting    the 


PART  viT.  Joseph,  or  Suffering  and  Glory.  389 

children  adds  rulers  also,  whose  ways,  though  they  may  he 
"  praised  by  brethren,"  ^  demand  the  deepest  self-abase- 
ment. This  is  their  course ; — they  take  a  Canaanitish 
wife,  that  is,  the  principle  of  mere  external  worship,* 
thereby  to  build  up  the  kingdom.  By  this  they  bring 
forth  sons,  whom  Grod  judges,  after  an  attempt  has  been 
made  to  improve  them  by  introducing  a  younger  wife, 
that  is,  the  spiritual  principle.  But  this  line  have  little 
love  for  spiritual  truth  :  ere  long  it  is  an  object  of  fear  and 
suspicion,  if  not  of  loathing,  to  them.  Rulers  of  this 
stock  instinctively  feel  that  there  is  in  spiritual  truth  and 
in  a  spiritual  Church  something  which  does  not  suit  them. 
At  first  they  hoped  better  things  from  it,  but  they  have 
tried  it,  and  in  their  hands  at  least  it  does  not  answer. 
Yet  even  while  they  reject  it,  they  speak  it  fair :  it  would 
not  do  to  declare  their  thoughts  to  all  on  such  matters. 
They  promise  therefore  that  it  shall  again  be  tried,  but  at 
present  Judah's  sons  are  not  prepared  for  such  a  help- 
meet. Spiritual  truth  therefore  is  put  away.  Meanwhile 
the  old  system  of  formal  worship  is  found  to  be  lifeless ;  ^ 
to  console  themselves  for  which  the  rulers  turn  to  "  sheep- 
shearing  :  "  for  this  comfort  remains  to  them,  that,  let  what 
will  be  dead,  the  fleece  at  least  remains  theirs.  And 
here,  not  knowing  what  they  are  doing,  the  rulers  of  the 
outward  Church  accidentally  meet  and  lay  hold  on  spiritual 
truth  ;  and  against  their  will  the  succession  of  rule  is  con- 
tinued, as  the  fruit  of  those  more  spiritual  principles, 
which  they  themselves  had  put  away.  Grod  knows  how 
often  this  has  been  done, — how  often  the  true  Church, 
wliich  is  the  body  of  spiritual  truth,  has  erred,  just  as 
Thamar  erred  here.     She  feels  her  rejection  by  that  old 

'  Chap.  xlix.  8.  *  Respecting  the  Canaanite,  see  on  chap.  x.  15-17. 

"  Chap,  xxxviii.  12. 


390  Joseph,  or  Suffering  and  Glory.  part  vii. 

line,  out  of  which  men  looked  to  see  the  kingdom.  She 
likes  not  to  trust  in  God  alone,  continuing  as  a  widow 
night  and  day  in  prayers  and  supplications ;  but  seeks  by 
carnal  policy  such  a  connection  with  the  old  rulers,  as 
may  make  her  sons  their  heirs  and  true  successors.  The 
result  is,  Judah  has  seed  by  Thamar,  that  is,  the  old  line 
of  rule  is  continued  in  connection  with  spiritual  prin- 
ciples. Thus  does  the  rejected  Church  get  apostolic  suc- 
cession, and  bear  in  the  line  of  rule  the  twofold  seed 
again  ;  though  in  this  case  there  is  a  special  mystery ; 
something  of  the  younger  being  seen,  even  before  the  first- 
born is  brought  forth.  ^^  In  other  cases  the  carnal  seed 
comes  fully  first :  in  outward  rule,  when  it  is  brought 
forth  from  spiritual  principles,  the  spiritual  just  appears, 
and  then  is  forced  to  give  place  to  what  is  carnal.  He 
that  hath  ears  to  hear,  let  him  hear.  He  that  hath  eyes, 
let  him  look  around  at  the  fruit  of  outward  rule  by 
spiritual  principles ;  and  he  shall  see  that  there  is  yet 
always  first  a  glimpse  of  the  spiritual,  and  then  the  first- 
born or  carnal  seed  breaks  forth  and  supersedes  it.  " 
But  the  old  line  of  rulers  disown  the  offspring.  The 
mother  shall  be  burnt.  As  for  the  children,  they  know 
nothing  of  them.  But  their  wrath  is  vain.  Proofs  are 
forthcoming,  whose  the  seed  is.  The  "  signet,  and  brace- 
lets, and  staff,"  '^  spite  of  the  rage  of  the  old  rulers,  de- 
clare the  parentage.    The  lineage  is  very  manifest.    Those 

•"  Chap,  xxxviii.  27-30.  literam,  altera  secundum  grf  tiam," 

"  Ambrose,  at  very  great  length,  &c. — In  Luc.   1.  iii.  §    20-29.     He 

goes  into  the  mystery  of  this  birth  only  traces  the  fulfilment,  as  it  is 

by  Thamar: — "  Cur  autem  alter  ma-  seen   in   the    dispensations;  but  of 

num  prseniisit  ex  utero,  alter  genitali  course  it  has  its  manifestation  on 

prsecessit  exortu  ;  nisi  quia  pergemi-  every  platform.  Irenseus,  also,  Contr. 

norum  mysterium  gemina  deseribi-  Hrer.  1.  iv.  c.  25,  al.  42,  gives  the 

tur  vita,  una  secundum  legem,  altera  same  interpretation, 

secundum     fidem,     una    secundum  '^  Chap,  xxxviii.  25. 


PAET  vn.         Joseph^  or  Suffering  and  Glory.  391 

spiritual  clnirclies  which  have  desired  the  "  succession " 
of  the  outward  kingdom,  and  have  got  it,  though  not 
legitimately,  can  shew  by  indisputable  proofs,  by  the  very 
ornaments  which  are  in  their  possession,  the  stock  from 
which  their  children  spring. 

The  dispensations  even  more  clearly  reflect  this  scene. 
In  this  aspect,  Judah,  the  son  of  Leah,  sets  forth  the  fruit 
of  the  Jewish  dispensation,  regarded  as  a  kingdom.  Leah, 
the  first  wife,  was  that  dispensation,  which,  after  law  and 
priesthood,  bore  Judah,  that  is,  the  kingdom,  also.  This 
Judah  took  a  Canaanite  to  wife.  "  Thy  birth,"  said  the 
prophet  to  Jerusalem,  "  and  thy  nativity  is  of  the  land  of 
Canaan."  ^^  That  kingdom  was  allied  to  forms,  and  grew, 
loving  an  external  worship  in  which  was  no  spirit.  An 
evil  seed  was  the  result,  who  either  could  not  or  would  not 
have  fruit  by  spiritual  principles,  when  these  were  offered 
to  them.  For  even  of  old  the  spiritual  Church  was  offered 
to  the  Jew.  In  prophets  and  righteous  men  it  came  near 
to  them,  but  they  would  not  receive  it.^'*  So  Thamar,  the 
younger  wife,  was  put  away:  the  sons  of  the  first  wife 
would  not  be  built  up  by  her.  Then  Judah's  wife,  that  is 
the  old  dispensation,  died  and  came  to  its  end  ;  her  sons 
having  first  been  cut  off  for  sin  by  sore  judgments.  Then 
by  Judah's  fall  the  Church  is  made  fruitful,  not  without 
some  failure  perhaps  on  her  part,  from  a  too  great  looking 
to  Judah  as  the  only  source  from  which  the  kingdom  could 

"  Ezek.  xvi.  3.  his  sons.  Augustine  therefore  rightly 
•*  Just  as,  in  the  tj'pe  of  Jacob,  says,  "  Res  ipsa,  qufe  nunc  Christiana 
Rachel  was  loved  long  before  she  was  religio  nuncupatur.  erat  apud  anti- 
fruitful,  and,  during  all  the  years  quos,  nee  defuit  ab  initio  humani 
while  Leah  had  her  children,  was,  generis." — Retract.  \.\^.  And  again, 
though  without  children,  yet  in  "  Viri  sancti  et  justi,  qui  licet  illo 
Jacob's  house;  so  here  Thamar  lives  tempore  fuerint,  ad  novum  tamen 
and  is  introduced  to  Judah's  house,  pertinent  testamentum."  —  Contr. 
before  she  has  any  fruit  by  Judah  or  Faust.  1.  xxii.  c.  84. 


392  Joseph^  or  Suffering  and  Glory.  part  vh. 

be  continued. ^^  Yet  Judah  knows  it  not.  As  Paul  de- 
clares, "  God  hath  given  them  the  spirit  of  slumber,  eyes 
that  they  should  not  see,  and  ears  that  they  should  not 
hear,  unto  this  day.  And  David  saith,  Let  their  eyes  be 
darkened  that  they  may  not  see,  and  bow  down  their  back 
alway."  ^^  But  "  their  fall  is  the  riches  of  the  world." 
"  Through  their  fall  salvation  is  come  unto  the  Gentiles, 
to  provoke  them  to  jealousy."  ^^  A  seed  has  sprung  out 
of  Judah,  which,  when  it  is  conceived,  Judah  judges,  not 
suspecting  that  it  is  his  own  offspring.  Yea,  he  is  ready 
to  destroy  it  with  the  mother ;  but  proof  is  at  hand  that 
it  is  Abraham's  seed.  The  "  signet "  and  "  staff,"  though 
Judah  may  rage,  will  prove  beyond  all  contradiction  the 
lineage  of  the  Church's  children.  Then  again  appears  the 
twofold  line,  which  in  this  case,  as  the  fruit  of  rule,  is  de- 
veloped with  certain  remarkable  peculiarities;  something  of 
the  younger  or  spiritual  line  being  seen  here  for  a  moment 
before  the  first-born  or  carnal  breaks  forth  and  supersedes 
it.^^      But  I  have    said  enough  of  this.      The  story  is 

'*  How  little  the  early  Church  at  duobus  filiis  Judse.  .  .  .  Deus  tamen 

Jerusalem  saw  of  the  distinct  glories  ambos  occidisse  dictus  est,  ubi  figu- 

of  this  dispensation,  how  it  clung  to  ratur  regnum  talibus  honiinibusabs- 

circumcision  and  the  law,  might  be  tulisse.      Tertius  vero   filius    Judge, 

sliewn    from    many   scriptures.      It  ...  significat   tempus  ex    quo  reges 

was     some    time    before    even    the  plebi    Judseorum  cceperunt  de  tribu 

Apostles  were  clear  respecting  the  Juda  non  fieri lUo  ergotem- 

call  of  the  Gentiles.    Their  thoughts  pore  quo  jam  de  tribu  Judse  regnum 

still  hung  upon  the  Jewish  line.  See  defuerat,    veniendum    est    Christo, 

Acts  xi.  XV.  &c.  vero   Salvatori    nostro.  .    .    .   Jam 

'^  Eom.  xi.  8,  9.  Thamar  habitum  mutat,  .  .  .  typum 

"  Rom.  xi.  10-17.  quippejam  Ecclesise  gerit  Thamar. 

'*  Augustine  goes  at  great  length  sedens    cum    hoc  habitu  ad  portam 

into  the  dispensational  fulfilment  of  Enaiim,  quod  interpretatur  '  fontes.' 

this  story.     The  following  are  the  Cucurrit  enim  velut  cervus  ad  fon- 

leading   points  in  his  comment: —  tes   aquarum.   pervenire   ad   semen 

"  De  tribu  Juda  reges  tanquam  ma-  Abrahse  ;    illic    a    non   agnoscente 

riti    Thamar  adhibebantur.  . .  .  Duo  fetatur,  quia  de  ilia  pr?edictum  est, 

autem   genera   principum,    qui   non  '  Populus    quern    non    cognovi,   ser- 

recte  opcrabantur,    siguificantur  in  vivit  mihi.'  Accepit  in  occulto  anuu- 


PART  VII.  Joseph^  or  Suffering  and  Glory.  393 

throughout  a  mystery  of  the  kingdom  ;  and  as  such  is 
alluded  to  in  that  Gospel,  which  is  peculiarly  devoted  to 
set  forth  our  Lord  in  connection  with  the  kingdom,'^  shew- 
ing how  the  line  of  heirs  should  change,  while  yet  the 
kingdom  should  be  continued  to  Judah's  sons  and  Abra- 
ham's seed. 

Such  is  Judah's  course.  And  yet  in  every  age  Judah's 
sons  have  been  ready  to  boast,  "  We  were  not  born  of  for- 
nication." ^o  The  Jew  said  so,  and  since  then  the  Church 
has  been  forward  to  repeat  the  boast  with  just  as  little 
ground  for  glorying.  Those  who  know  her  story  best  must 
own,  that,  if  the  true  seed  of  the  kingdom  has  sprung  out 
of  her,  there  have  been  also  most  awful  confusions.  I 
know  Grod's  grace  can  master  all ;  and  Judah's  fall,  even  as 
Adam's,  may  give  occasion  to  bring  in  better  things.  Out 
of  the  adulterer's  lust  may  grow  the  living  child,  in  its 
bodily  perfections  displaying  God's  wisdom,  and  in  its 
soul's  salvation  His  love,  which  delights  to  save  to  the 
uttermost.  But  in  each  case  sin  is  judged  as  sin.  Our 
place  is,  not  to  boast, — for  God  knows,  we  have  cause  for 
deepest  self-abasement, — but  to  walk  humbly  with  God, 
that  He  may  forgive  and  deliver  us  from  our  own  and  also 
our  fathers'  sins. 


lum,  monile,  etvirgam Postea  tificationis,    et  glorificationis,    con- 

vero  publiois  signis,  annul],  monilis,  funduntur,  et  nos   magis   quam   se 

et   virgse,   vicit    temere    judicantes  justificatos  essofatebuntur." — Contr. 

Judseos,     quorum     jam     personam  Faud.  1.  xxii.   cc.  84-86.     Chrysos- 

Judas  ipse  gesfabat,  qui  hodie  quo-  torn  also,  Hoin.  62  \n  Gen.,  refers  to 

que  dicunt  non  hunc  esse  populura  the  mystery  here. 

Christi,    nee    habere    nos    Abrahae  '*  Matt.  i.  3. 

semen.       Sed    prolatis    certiasimis  2"  John  viii.  41. 
documentis   nostrae  vocaiiohis,  jus- 


394  Joseph^  or  Suffering  and  Glory.  paet  vii. 

§  III. — Joseph  in  Potiphar's  House. 

(Chapter  xxxix.) 

The  fruits  of  outward  rule  having  now  been  seen  in  Judah, 
we  return  to  that  more  inward  and  spiritual  life,  which  at 
last  attains  to  rule  all  things.  Joseph,  rejected  by  his 
brethren,  is  here  "  brought  down  to  Egypt." '  That  pure 
life,  oppressed  and  crushed  by  other  more  outward  fruits 
of  true  service,  that  is,  by  Jacob's  elder  children,  is  now 
enslaved  in  things  of  sense,  for  Egypt  is  the  ground  of 
sense,  and  Joseph  is  now  brought  down  here.^  The  tree 
is  destined  to  be  both  high  and  wide  ;  its  root  is  therefore 
laid  deep  in  the  earth :  it  is  to  bloom  in  bright  sunshine, 
but  it  is  first  reared  in  deep  shadow  ;  and  at  this  stage 
shade  is  safer  than  sun,  while  the  very  shadow  proves  that 
there  is  sunshine  not  far  off.  So  the  mind  which  dreams 
of  rule  must  serve,  and  first  know  the  bondage  to  sense  in 
all  its  bitterness.  In  this  way,  and  thus  alone,  does  our 
spirit  obtain  the  longed-for  power  over  natural  things. 
Those  only  who  have  felt  the  bondage  ever  reach  the  true 
deliverance. 

First  to  trace  the  scene  within.  That  mind  in  us  which 
waits  to  rule  by  pureness  and  long-sufifering,  already 
crossed  by  other  fruits  of  service,  now  feels  the  power  of  the 
things  of  sense,  and  ere  long  is  sorely  tempted  by  them. 
Against  its  will  it  is  brought  down  to  Egypt,  and  there  is 
bound  and  sold  as  a  slave,  like  Joseph.^  The  sensual  mind 
overrules  the  spirit ;  and  sense,  instead  of  being  governed, 
still  holds  the  spirit  captive.  Can  the  spirit  hope  for  rule 
after  this  ?      Is  not  such  bondage  a  token  of  the  final 

'  Chap,  xxxix.  1.  '  Eespecting  Egypt,  see  on  chap.  xii. 

'  Chap,  xxxix.  1. 


PAET  VII.         Joseph,  or  Sujfering  and  Glory.  395 

triumph  of  the  flesh  or  natural  man?  Not  so.  Grod 
Himself  appoints  this  way: — "It  was  not  you,  but  God, 
that  sent  me  hither,  to  save  your  lives  by  a  great  deliver- 
ance."'^  He  first  empties,  that  He  may  fill ;  for  the  spirit 
to  the  end  requires  sucli  discipline.  Joseph  does  not,  in- 
deed, like  Jacob,  use  carnal  means  to  gain  his  ends ;  but 
his  way  of  telling  his  dreams  shews  that  as  yet  he  lacks 
that  self-despair  and  brokenness  which  God  waits  for. 
Besides,  God  loves  the  w^orld.  He  will  have  the  kingdom 
in  our  earth  even  as  it  is  in  heaven.  Egypt  may  be  Egypt 
to  the  end,  yet  in  it  the  Lord  will  shew  what  He  can  ac- 
complish. Our  spirit  therefore  is  brought  down  and  bound, 
and  made  to  feel  how  little,  spite  of  faith  and  sonship  and 
service,  the  ground  of  sense  is  overcome  ;  that  at  last  the 
evil  there,  having  been  felt,  may  be  subdued,  the  spirit 
meanwhile  by  the  trial  being  yet  more  chastened  and 
purified. 

This  state  is  open  to  special  trial.  The  spirit  cannot 
feel  the  power  of  the  natural  man,  without  being  subject 
to  temptation  through  its  affections.  So  the  Egyptian's 
wife  sought  to  corrupt  Joseph  ;^  that  is,  some  natural  affec- 
tion, the  exact  character  of  which  we  are  not  told,  for  her 
name  is  not  given  us,  is  felt  within,  seeking  to  seduce  the 
spirit.  Some  affections  of  nature  may  indeed  be  won  and 
blessed  :  Joseph  himself  at  a  later  stage  has  an  Egyptian 
wife,  who  bears  him  good  fruit. ^  The  evil  here  is  that  this 
affection,  which  now  tempts  the  elect,  is  wedded  to  the 
natural  man,  and  as  such  seeks  only  to  corrupt  the  spirit, 
not  at  all  to  obey  or  serve  it.  Very  sifting  is  this  trial. 
Secret,  repeated,  even  violent  are  the  solicitations,  which 
assail  us  in  the  very  duties  we  owe  to  the  natural  man, 

«  Chap.  xlv.  7,  8.     *  Chap,  xxxix.  7-12.     «  Chap.  xH.  50-52. 


396  Joseph,  or  Suffering  and  Glory.  part  vii. 

tempting  us  to  embrace  some  worldly  principle,  and  so  to 
give  up  the  narrow  path  of  holy  separateness.  But  the 
seductions  of  natural  affection  by  grace  are  overcome, 
though  it  costs  us  a  struggle  to  escape  their  importunity. 
Then  the  immediate  result  is  worse  bondage.  The  spirit, 
like  Joseph,  is  charged  with  acts  for  which  the  flesh  is  an- 
swerable ;  and  there  is  that  within  us,  like  the  Egyptian, 
which  believes  the  charge,  and  at  once  condemns  the 
spirit  as  an  evil-doer. 

Some  can  trace  all  these  confusions  within.  We  ask 
our  Lord  that  we  may  know  the  power  of  His  resurrection, 
and  the  fellowship  of  His  sufferings.  He  draws  us  by 
His  Spirit  thus  to  pray.  A  dream  of  power  over  self  and 
sin  flits  before  our  inward  man.  We  think  a  few  short 
stages  will  bring  us  to  the  end, — that  His  love,  who  has 
promised,  will  quickly  give  us  victory.  Instead  of  this,  we 
discover  fresh  evil.  The  flesh,  in  forms  strange  and  as  yet 
unknown,  assails  and  holds  us  captive.  But  we  will  not 
yield  to  nature  and  its  affections.  What  then  ?  Our  sor- 
row is  increased.  We  are  thrust  still  lower,  and  a  voice 
within  untruly  blames  the  spirit,  charging  its  bondage  on 
it  as  the  result  of  its  unfaithfulness.  Could  we  then  hear 
the  Lord,  He  would  tell  us,  all  was  well, — that  this  disci- 
pline, painful  as  it  is,  is  really  indispensable.  Had  Joseph 
been  happy  with  the  Egyptian,  he  would  not  so  soon  have 
ruled  Egypt.  Were  the  flesh  never  to  rise  against  the 
spirit,  its  evil  would  remain  undiscovered,  and  therefore 
unsubdued.  In  men  whose  nature  is  rough  and  strong, 
how  often  the  very  strength  of  the  flesh  forces  the  spirit 
to  rise  to  overcome  it ;  while  weaker  natures,  whose  evil 
comes  out  less,  remain  less  changed,  because  less  conscious 
of  the  evil.  The  elect  therefore  must  feel  the  evil.  Only 
thus  do  they  obtain  the  full  deliverance. 


PAET  vn.         Joseph,  or  SuffeHoig  and  Oloinj.  397 

But  let  us  look  now  at  tliis  scene  without.     Here  is  set 
forth  a  stage  of  the  early  experience  of  those  who  by  pa- 
tience and  pureness  look  for  spiritual  power.     Such  souls 
have  many  griefs.     Not  only  are  they  rejected  by  their 
brethren,  they  also  must  suffer  in  the  world.     They  are 
there,  but  not  by  choice.     Far  rather  would  they  abide  in 
heavenly  places.  But  the  sin  of  the  elect  forces  them  away ; 
and  the  very  world,  bad  as  it  is,  is  kinder  to  them  than 
brethren.     Then  in  the  world  such  souls  are  made  a  bless- 
ing : — "  The  Lord  blessed  the  Egyptian's  house  for  Joseph's 
sake."^      Their  character  makes   itself  felt.      Ere  long 
they  exercise   some   power   even   in   that  worldly  circle. 
Then  comes  the  temptation  to  swerve  from  holy  separate- 
ness.       The   principle   (women   are    principles)   of   that 
society   in  which    they   are   forced  to  move   becomes  a 
tempter  to  them ;  or,  to  put  it  more  outwardly,  that  body, 
which  is  the  outward  form  or  expression  of  some  worldly 
principle,  seeks  with  open  arms  to  gain  and  lead  them 
astray.     What  peculiar  form  of  worldliness  this  is,  we  are 
not  told  ;   for,  as  I  have  already  observed,  the  name  of 
this  Egyptian  woman  is  not  here  given  us.    It  may  be  any 
worldly  principle,  whether  that  which  animates  the  lite- 
rary world,  or  the  musical  world,  or  the  fashionable  world, 
or  the  mercantile  world,  or  the  scientific  world,  or  any  of 
those  other   many  minor  worlds,  which,  like  the  house- 
holds of  Egypt,  are  all  constituent  parts  of  the  one  great 
world  of  sense  which  Egypt  represents.      That  body,  to 
which  the    elect  stands   in   nearest  contact,  will   be  his 
tempter ;    assailing   him  peculiarly  while   he  is  engaged 
about  his  business  in  the  world.     It  would  make  our  out- 
ward calling  an  occasion  to  undo  us.     It  is  very  urgent, 

'  Chap,  xxxix.  5. 


398  Joseph,  or  Suffering  and  Glory.  part  vh. 

and  will  not  be  denied.  But  a  voice  has  said,  "  Love  not 
the  world,  neither  the  things  that  are  in  the  world  :  if 
any  man  love  the  world,  the  love  of  the  Father  is  not  in 
him.  For  all  that  is  in  the  world,  the  lust  of  the  flesh, 
and  the  lust  of  the  eyes,  and  the  pride  of  life,  is  not  of 
the  Father,  but  is  of  the  world.  And  the  world  passeth 
away,  and  the  lust  thereof ;  but  he  that  doeth  the  will  of 
Grod  abideth  for  ever."^  The  Josephs  therefore  will  not 
be  drawn  aside  :  in  holy  truth  they  reject  all  those  advances 
which  would  seduce  them  from  their  integrity  ;  and  for 
this  the  world  now  hates  them  more,  and,  to  save  its 
credit,  stirs  up  its  acknowledged  masters  to  judge  what 
it  cannot  corrupt.  The  elect  are  accused  of  wishing  to 
loose  the  bonds  of  society,  and  under  this  false  charge  for 
a  while  are  shut  up  as  evil-doers.  But  "  in  all  things  they 
approve  themselves,  in  much  patience,"  in  afflictions,  in 
stripes,  in  imprisonments,  in  tumults  ;  by  pureness,  by 
knowledge,  by  long-suffering,  by  kindness,  by  the  word  of 
truth,  by  the  armour  of  righteousness  on  the  right  hand 
and  on  the  left ;  by  honour  and  dishonour ;  by  evil  report 
and  good  report ;  as  deceivers,  and  yet  true ;  as  unknown, 
yet  well-known  ;  as  chastened,  and  not  killed ;  as  sorrow- 
ful, yet  always  rejoicing ;  as  poor,  yet  making  many  rich ; 
as  having  nothing,  and  yet  possessing  all  things."^ 

Dispensationally  too  this  scene  has  been  fulfilled.  The 
Spirit  of  Christ,  as  a  patient  sufferer  in  the  world,  suffered, 
served,  was  blessed,  and  made  a  blessing.  The  world, 
with  its  offers  of  love,  sought  to  seduce  it  in  vain.  The 
Spirit  of  Christ  in  His  true  Church  could  not  be  thus  cor- 
rupted.    So  it  was  basely  slandered  and  falsely  accused ; 

8  1  John  ii.  15-17.  ^  2  Cor.  vi.  4-10. 


I 


PART  VII.         Joseph,  or  Suffering  and  Glory,  399 

and  the  lords  of  this  world,  misinformed  of  the  elect's  acts 
and  purpose,  opposed  and  grieved  and  bound  them.  Those, 
who  know  the  story  of  the  coming  of  this  Spirit  into  the 
world,  will  at  once  recognise  the  details  of  this  dispensa- 
tional  fulfilment.  ^^ 

Thus  journey  on  the  Lord's  beloved.  Happy  are  they 
who  have  learnt,  not  only  to  trace  these  journeys,  but  to 
be  partakers  of  them.  Then,  while  they  look  to  the  things 
unseen,  the  light  affliction,  which  is  but  for  a  moment, 
worketh  for  them  a  far  more  exceeding  and  eternal  weight 
of  glory.  Faithfulness  cannot  go  unrewarded.  The  bless- 
ing may  seem  to  tarry,  but  for  every  delay  there  shall  be 
the  largest  interest. 


§  IV. — Joseph  in  Prison. 

(Chapter  xl.) 

Heee  follow  yet  further  temptations,  through  which  the 
spirit  in  us  is  yet  more  perfected.  If  it  resists  the  solici- 
tations of  natural  affection,  the  natural  man  is  stirred  up 
against  it,  and  the  spirit  is  more  than  ever  straitened. 
Like  Joseph,  it  is  sorely  bound.  Then,  in  its  bonds,  it  is 
brought  into  contact  with  certain  servants  of  Pharaoh,  that 
is,  certain  forms  or  powers  of  the  natural  man,  which  by  it 
are  served,  and  even  in  some  degree  disciplined.  Inwardly, 
we  see  here  how  certain  natural  activities  are  subdued, 
while  the  spirit  is  yet  shut  up  in  grievous  bondage  ;  out- 
wardly, how  certain  natural  men  are  schooled  and  taught 

^^  On  the  spiritual  sense  of  this  alhide  to  Joseph's  temptation  here, 

chapter  I  have  found  but  little  in  as  a  figure  of  what  Christ  suffered  on 

the  Fathers.     Ambrose,  {De  Joseph,  earth.     It  is,  however,  but  an  allu- 

c.  6,  §  31,)  and  Gregory  the  Great,  sion. 
{^Moral.  in  Job,  1.  ii.  c.  36,  §  59,)  just 


400  Joseph,  or  SuffeHng  and  Glory.  part  vii. 

by  the  elect  while  the  world  neglects  or  frowns  upon 
them. 

Of  this  work  within  I  can  say  but  little  here,  because 
of  our  dim  perception  of  that  immense  complexness  of 
thought  and  being,  which  go  to  make  up  man.  Adam's 
path  may  be  clearly  seen  by  us,  and  some  of  the  earlier 
stages  of  man's  development ;  while  the  later  steps,  which 
are  more  inward  and  deal  with  the  many  varieties  of  the 
carnal  and  spiritual  mind,  may  be  beyond  our  vision.  Even 
if  seen,  the  nice  distinction  between  these  varied  forms  of 
thought  and  life  is  hard  to  be  uttered,  in  our  present  state 
and  w^th  our  imperfect,  language.  Without,  our  eyes  can 
see  the  immense  variety  of  tribes  which  have  come  forth 
from  Adam,  all  of  which  are  but  various  forms  or  manifesta- 
tions of  man  or  human  nature.  But  within,  tliough  secret 
and  hidden,  the  outcome  is  the  same.  Old  Adam  in  us 
brings  forth  as  many  different  minds,  each  of  which  through- 
out this  book  is  figured  and  set  before  us  in  some  son  of 
Adam,  or  Noah,  or  Shem,  or  Ham,  or  Japhet ;  some  outward, 
some  inward,  some  sensual,  some  natural,  some  spiritual, 
and  this  in  different  measures ;  the  elect  all  representing 
some  form  of  the  spiritual  mind  in  us ;  the  non-elect,  some 
form  of  that  mind  which  is  earthly,  sensual,  devilish. 

Now  Egypt  is  the  ground  of  sense,  and  Pharaoh,  king  of 
Egypt,  the  highest  part  or  ruling  power  of  the  natural 
man ;  ^  his  servants  being  those  inferior  or  subordinate 
activities,  whose  office  it  is  to  serve  this  natural  man.  I 
do  not  pretend  to  interpret  with  perfect  precision  here,  but 
we  shall  not  be  far  wrong  if  we  regard  these  servants  as 
the  senses ;  for  the  natural  man  (I  do  not  mean  the  body) 
imbibes,  receives,  and  digests  the  things  the  senses  give 

*  See  on  chap.  xii. 


PART  TTT.  Joseph,  or  Suffering  and  Glory.  401 

him.  But  these  senses  at  a  certain  stage  are  felt  to  need 
restraint.  They  have  been  useful  in  their  place,  but 
something  occurs  which  makes  the  natural  man  perceive 
that  they  require  discipline.  He  finds  that  his  servants 
are  not  wholly  trustworthy :  their  fallacies  begin  to  be 
discerned.  Hence  they  are  restrained,  and  thus  brought 
into  contact  with  the  spirit,  which  in  its  bondage  instructs 
them,  and  so  prepares  them  to  instruct  the  natural  man. 
For  now  they  learn  that  there  is  a  power  to  know  God's 
mind  above  their  own  ;  their  lot  too  is  shewn,  that  some 
will  be  restored  to  serve  the  natural  man,  and  others  must 
be  mortified  ;  while  a  way  is  thus  opened  by  which  the 
natural  man,  through  its  own  servants,  may  in  due  time 
receive  an  intimation  of  that  higher  faculty,  which  as  yet 
is  shut  up  and  bound  within. 

But  this  fulfilment  within  can  hardly  be  uttered.  Let 
us  therefore  look  at  the  same  scene  as  it  is  very  mani- 
festly fulfilled  in  the  wider  sphere  of  the  outward  world 
around  us. 

In  this  view,  we  see  here  the  griefs  and  works  of  those, 
who,  while  looking  for  spiritual  power,  because  they  will 
not  be  corrupted  by  the  world,  are  for  a  season  shut  up 
from  outward  usefulness.  Neither  Abraham,  Isaac,  nor 
Jacob,  ever  suffered  thus.  Faith,  sonship,  and  service, 
with  all  their  trials,  are  not  so  pressed  as  the  pure  and 
loving  soul  whicli  dreams  of  rule.  The  Josephs  are  mocked 
and  sold  even  by  brethren.  Then,  in  the  world,  they  are 
first  tempted,  and,  if  they  will  not  yield,  are  made  to  suffer 
grievous  bondage.  What  the  elect  feels  at  this  stage,  none 
know  but  God.  To  get  even  a  glimpse  of  this  sorrow 
needs  an  instructed  eye.  Such  a  path  may  appear  to  be 
free  from  all  doubtings,  a  course  which  througliout  shall 

D  D 


402  Joseph^  or  Suffering  and  Glory.  part  vii. 

be  so  plain  as  to  cost  us  little  exercise.  In  vain  we  read 
the  Psalms  :  in  vain  we  see  "  John  in  prison  "  doubting 
what  "John  baptizing"  never  questioned.^  We  too  at  last 
are  shut  up.  Till  we  have  felt  it,  we  cannot  conceive  that 
sickness  of  heart,  which  at  times  will  steal  upon  the 
patient  sufferer  ;  that  sense  of  loneliness,  that  faintness  of 
soul,  which  comes  from  hopes  deferred  and  wishes  unshared, 
from  the  selfishness  of  brethren,  and  the  heartlessness  of 
the  world.  We  ask  ourselves.  If  the  Lord  were  with  me, 
should  I  suffer  thus,  not  only  the  scorn  of  the  learned  and 
the  contempt  of  the  great,  but  even  the  indifference  and 
neglect  of  those  whom  I  have  served,  who  yet  forget  me  ? 
So  Joseph  might  have  asked ;  and  so  till  now  may  the  elect 
ask,  as  they  stand  alone  without  man's  encouragement  or 
sympathy,  not  turned  aside  by  falsehood  or  scorn,  with 
their  face  set  as  a  flint,  yet  deeply  feeling  what  it  costs 
them. 

In  this  trial  the  elect  meets  other  men.^  The  spiritual 
are  not  the  only  sufferers.  The  world  at  times  must  judge 
its  own  children,  and  worldling  and  Christian  may  both  be 
under  its  frown.  Here,  as  on  Calvary,  we  have  before  us 
three  sufferers,  alike  rejected  by  the  world,  though  most 
unlike  each  other.  Grod's  elect  fall  in  with  just  two  sorts 
of  men,  both  Egyptians,  and  both  sufferers,  whose  end  is 
very  different ;  the  one  after  a  brief  term  of  bondage  being 
released  and  blessed  ;  the  other  remaining  in  bondage,  till 
suddenly  they  are  cut  off.  To  outward  eyes  there  is  little 
difference  between  them.  The  world,  if  it  think  of  them, 
passes  one  common  judgment  on  all.  Those  who  are  shut 
up  must  doubtless  deserve  punishment.  Besides,  who  has 
not  heard  of  the  attempts  of  the  elect  to  loose  the  bonds 

2  Compare  Matt.  xi.  2,  3,  with  John  i.  28,  29. 
»  Chap.  xl.  1-4. 


PAKT  VII  Joseph,  or  Suffering  and  Glory,  403 

of  society,  and  thus  to  subvert  the  world's  happiness  ?  So 
the  precious  are  mingled  with  the  vile.  Then  some,  who 
in  their  prosperity  would  never  have  met  or  thought  of 
Joseph,  in  their  sorrow  learn  the  might  of  truth  and  grace, 
as  they  see  a  man  of  like  passions  with  themselves,  and  in 
the  same  affliction,  shedding  the  sunshine  of  his  own  peace 
on  all  around,  bound,  yet  free,  and  poor,  yet  making  many 
rich,  without  a  murmur,  forgetting  himself  and  his  own 
griefs,  in  loving  efforts  to  serve  and  comfort  others. 

But  Joseph  does  more.  He  interprets  their  dreams, 
and  makes  them  understand  the  thoughts  of  their  hearts 
and  what  the  Lord  is  saying  to  them.'*  Not  in  their  bright 
days,  but  in  hours  of  darkness  and  grief,  does  the  Lord's 
voice  come  home  with  power  to  the  men  of  this  world. 
Some  dream, — it  may  be  of  the  day, — some  inward  con- 
sciousness of  a  voice  from  God,^-reaches  even  sensual 
men,  when  all  is  dark  around,  which,  with  an  authority 
which  cannot  be  stifled  or  silenced,  though  they  cannot 
explain  it,  with  strange  light  flashes  in  upon  them,  forcing 
them  to  feel  that  God  Himself  is  speaking.  Then  they 
need  an  interpreter  to  expound  to  them  their  thoughts ; 
and  Grod's  elect,  long  schooled  to  know  God's  voice,  help 
the  perplexed  ones  to  solve  their  own  secret.  They  de- 
clare that  if  He  speaks,  He  will  also  interpret ;  ^  and  that 
worldlings,  though  often  they  cannot  understand,  are  never 
left  without  a  witness  ;  for  He  speaks  not  only  to  His  own, 
but  to  all,  that  all  may  learn,  and  all  may  be  comforted. 
The  word  differs  indeed  to  each,  for  the  revelation  must 
be  according  to  our  state,  but  to  each  the  Lord  has  some 
message ;  which  in  our  sunny  days  may  not  be  heard,  but 
will  come  with  power  to  our  souls  in  om'  dark  hours  and 

*  Chap.  xl.  5-7.  '  Chap.  xl.  8. 

D  D  2 


404  Joseph,  or  Suffering  and  Glory.  part  th. 

nights  of  heaviness.  To  Jacob  there  is  a  dream  of  pro- 
tection in  service,  a  ladder  uniting  the  rough  and  un tilled 
earth  to  highest  heaven,  testifying  that  God  and  His 
angels  come  down  from  highest  to  lowest,  and  that  true 
servants  with  Him  may  go  anywhere.  To  Joseph,  dreams 
of  glory  and  might ;  to  the  butler,  a  dream  of  restoration 
and  blessing ;  to  the  baker,  of  losing  what  he  had  wrought. 
And  as  the  dream  is,  so  is  the  fulfilment.  I  cannot  but 
think,  that,  to  a  degree  few  suppose,  the  impressions  which 
reach  us  from  another  world,  are  often  true  forebodings  to 
men  of  what  is  about  to  come  upon  them.  Doubtless 
Satan,  as  an  angel  of  light,  in  this  as  elsewhere  to  discredit 
Grod,  seeks  at  times  to  deceive  us  with  wi'ong  and  false 
suggestions.  But  I  speak  of  the  settled  and  growing 
conviction,  which  makes  to  some  their  calling  and  election 
sure,  and  to  others  seems  already  to  forestall  the  day  of 
judgment.  Be  this  as  it  may,  revelations  from  the  Lord 
depend  upon  our  state,  and  each  receives  that  message 
which  is  best  suited  to  him.  The  faithful  sufferer  has 
visions  of  glory,  well  understood ;  Egyptians  have  visions 
of  mercy  or  judgment,  both  awhile  a  riddle  to  them,  till 
the  elect,  without  fear  or  favour  to  either,  interprets  to  each 
their  deep  and  awful  significance. 

As  to  these  dreams,  which  are  of  everlasting  truth,  they 
shew  the  fate  and  end  of  those  two  classes,  into  which  tlie 
slaves  of  this  world  may  be  divided.  In  this  view,  world- 
lings make  up  two  classes,  and  but  two,  the  saved  and  lost. 
The  thoughts  and  ways,  may  I  not  say,  the  inward  life  of 
each,  is  here  remarkably  displayed.  Before  the  one,  a 
vine  is  set,  which  appears  to  bud.  and  blossom,  and  bring 
forth  clusters.  He  does  not  plant  it  or  make  it  to  grow : 
but  his  eyes  are  turned  and  feast  upon  its  beauty.  As  he 
looks  it  seems  to  grow.     Then  he  takes  of  its  fruit,  and, 


PART  viT.  Joseph,  or  Suffering  and  Glory,  405 

not  content  to  have  it  for  himself  alone,  he  ministers  it  to 
others  near  him.  Thus  one  class  of  worldlings,  in  their 
horn-  of  trouble,  have  an  eye  opened  to  behold  Christ  as 
"the Vine  which  cheereth  God  and  man."^  As  they  look, 
the  Vine  tliey  are  intent  on  seems  to  grow  before  them ; 
one  beauty  after  another  orens  out  to  their  astonished 
view  ;  first  the  blossoms,  and  then  the  clusters,  and  then 
the  precious  wine,  which  with  glad  hearts  they  take  and 
give  to  other  worldlings.  What  can  they  render  to  the 
Lord  for  all  His  mercies  ?  They  will  take  the  cup  of 
salvation,  and  confess  they  owe  their  all  to  Him.  And 
yet,  with  an  eye  open  to  see  the  Vine,  and  a  hand  stretched 
out  to  grasp  it,  and  to  give  its  cheering  blood  to  all 
around,  the  man  is  yet  in  sadness  and  fear,  not  seeing  that 
such  a  vision  is  the  certain  pledge  of  life  and  liberty. 
Then  Grod's  elect  explain  the  dream.  If  such  things  are 
seen,  the  prisoner  may  be  of  good  cheer.  He  that  sees 
this  Vine  on  "  the  third  day "  shall  go  forth  free.  Soon 
shall  his  bondage  cease,  and  in  the  power  of  the  resurrec- 
tion he  shall  live  to  serve  others.'^ 

How  different  the  scene  before  the  other's  eyes.  He 
sees  himself,  carrying  on  his  head  baked  meats,  the  work 
of  his  own  hands.  He  has  toiled  to  make  "  all  manner  of 
things  for  Pharaoh,"  but  none  for  God.  Carelessly  he 
exposes  the  produce  of  his  toil  where  it  may  be  stolen  from 
him.  It  is  "  on  his  head,"  not  in  his  hands  ;  "  in  baskets 
full  of  holes,"®  whence  the  birds  of  the  air  can  come  and 

^  John  XV.  1;  Judges  ix.  13.  root,  lin,  is  a  hole  or  perforation, 

'  Cbup.  xl.  20.     The  "  third  day"  evidently   expressing   the   holes   or 

is    always    connected    with   resur-  interstices    between    the    twigs,    oi 

rection.     See  p.  21.  which    the     baskets    were     made. 

8  Heb.  nn  ^Sd-  translated  in  the  Jarchi  explains  it  of  wicker-baskets, 

text  of  the  authorized  version  "w/«7e  made   of    twigs   which   were  white 

baskets  ;  "  but  in  the  margin  "  bas-  from  having  the  bark  peeled  off. 
kets  fuU,  of   holes."      The   Hebrew 


406  Joseph^  or  Suffering  and  Glory.  part  vii. 

steal  away  his  labours.  While  some  poor  worldlings  in 
their  fears  behold  the  Vine,  others  are  occupied  and  bur- 
dened with  what  they  theniselves  have  wrought  to  please 
the  world.  They  see  their  work,  not  for  God,  but  for  the 
world.  As  they  look,  they  see  their  treasure  is  in  danger, 
for  it  has  been  "  put  into  a  bag  with  holes  ;  "^  and  ere  long 
evil  spirits,  (so  our  Lord  Himself  explains  the  "  birds,"  ^^) 
deprive  them  of  the  fruits  of  all  their  labour.  One  would 
have  thought  that  such  things  would  need  no  interpreter. 
But  it  is  not  so.  The  poor  prisoner  looks  with  fear,  but 
he  understands  not.  What  must  the  elect  say  to  such? 
Can  he  say,  Peace,  Peace,  where  there  is  no  peace  ?  What 
can  he  say,  but  that,  if  no  change  comes,  "  the  end  of  such 
things  is  death."  ^^ 

Thus  even  in  his  bondage  does  the  elect  shew  out  Grod's 
thoughts,  cheering  some  of  the  slaves  of  this  world,  if  he 
can  only  warn  others.  Those  he  comforts  in  due  time  are 
freed,  and  in  their  joy  forget  the  man  through  whom  the 
comfort  reached  them.^^  The  Lord's  prisoners  differ 
greatly.  Some  there  are,  who  hear  the  truth,  and  go  forth 
from  bondage,  and  yet  are  not  spiritual.  Such  men  never 
suffer  like  purer  souls.  They  could  not  bear  it ;  therefore 
it  is  not  laid  upon  them.  For  the  vessel  of  wood,  it  is 
enough  that  it  be  washed  with  water :  the  precious  gold 
can  bear,  and  therefore  must  be  purged  by,  fire ;  for  it  is 
written,  "  Every  thing  that  may  abide  the  fire,  ye  shall 
make  it  go  through  the  fire,  and  it  shall  be  clean ;  and  all 
that  abideth  not  the  fire,  ye  shall  make  go  through  the 
water."  ^^  Thus,  while  these  are  freed,  the  beloved  of  the 
Lord  remains  in  bonds ;  fitted  for  service  or  rule,  and  yet 

s  Haggai  i.  6.  "  Chap.  xl.  23. 

'"  Matt.  xiii.  4,  19.  "  Numbers  xxxi.    23,   and  Lev. 

"  Rom.  vi.  21.  XV.  12. 


PART  VII.  Joseph,  or  Suffering  and  Glory.  407 

cut  off  from  it.  It  seems  as  if  Joseph  thought  the  butler 
would  help  him  ;  but  many  weary  days  elapse  before  he 
remembers  Joseph.  Let  spiritual  souls  understand  their 
calling.  They  may  comfort  others :  let  them  not  think 
they  shall  therefore  be  remembered  in  the  world. 

Dispensationally  too  this  is  fulfilled.  In  this  view, 
Joseph  in  an  Egyptian  prison  is  Christ  come  into  the 
world,  where  He  can  meet  the  two  peoples,  that  is,  the  Jew 
and  Grentile.  The  Jews,  even  as  we,  need  many  figures 
to  represent  all  the  different  aspects  or  relations  in  which 
they  may  be  seen.  As  the  brethren  of  Christ  in  the  flesh, 
who  reject  and  sell  Him,  they  are  again  and  again  set  forth 
in  the  sons  of  the  first  wife.  As  the  line  of  the  kingdom, 
they  are  seen  in  Judah  and  his  sons.  As  a  sensual  people, 
uncircumcised  in  heart, ^*  and  ignorant  of  Grod's  secrets, 
even  when  He  speaks,  an  Egyptian  captive  awaiting  judg- 
ment is  their  appointed  figure.  Christ,  the  true  Joseph, 
meets  these  two  peoples,  Jew  and  Gentile.  In  former  days 
they  had  each  served  Egypt  or  the  world  with  meat  and 
drink  in  different  measures.  When  He  comes,  they  are 
shut  up,  unable  to  serve  others.  Grod  has  spoken  to  both, 
but  they  cannot  understand.*^  For  the  book  of  prophecy 
and  God's  purpose,  though  given  by  Him  to  men,  was  not 
opened  rightly  till  the  Spirit  of  Christ  opened  it.  In  these 
visions  or  dreams,  one  people  saw  a  vine,  and  gathered, 

'♦  See  Jer.  ix.  26.  sections  ;  also  his  Be  Monarchia,  §  2' 

'^  Those   who  are  familiar  with  &c.     The  Pedagogue  of  Clement  is 

the  early  Fiithers  know  how  confi-  full  of  this  thought  throughout,  that 

dently  they  spoke  to  the  Gentiles,  the  Divine  Word  was  the  invisible 

as  men  who  ought  to  have  had  better  teacher  of  men  at  all  periods  and  in 

thoughts  of  God,   even  from   their  all  lands.     St.  Paul  seems  to  express 

own  poets,  and  the  voice  of  nature.  the  same  thought,  Acts  xiv.  15-17, 

See  Justin  Martyrs   Cohortatio  ad  and    xvii.  23-28,    and  Eom.  i.    19, 

Grcpcos,    §    14,  and  the    following  20. 


408  Joseph^  or  Suffering  and  Glory.  pakt  vn. 

and  then  presented,  its  precious  juice  to  others.  This 
people,  which  is  the  Gentile,  though  for  a  wliile  shut  up, 
shall  be  released,  and  bear  forth  the  cup  of  blessing  to  the 
world ;  while  the  other  people,  though  burdened  and 
toiling,  shall  be  robbed  of  the  bread  they  have  prepared, 
— this  is  the  Jew, — and  then  be  judged  and  cast  out. 
But  the  Gentile  people,  though  freed,  ill  requite  Joseph. 
In  their  joy  they  forget  that,  though  they  are  free,  He 
does  not  rule  yet  where  He  siurely  must  rule.  They  seem 
to  think  their  service  to  Pharaoh  will  suffice,  till,  by  the 
discovery  of  their  own  impotence  to  solve  his  difficulties, 
they  are  forced  to  remember  Him  to  whom  all  in  heaven 
and  earth  shall  bow.  When  will  Gentile  Christendom 
awake  to  the  fact  that  there  is  One,  who  has  served  them, 
and  waits  to  rule  ?  When  will  they  welcome  Him  to 
judge  all  things  ?  *^ 


§  V. — Joseph  exalted  oyer  all  Egtpt. 

(Chapter  xli.) 

We  come  now  to  tne  exaltation  of  the  elect.  After  long 
suffering,  first  from  the  ungoverned  violence  of  activities 
which  spring  from  true  service,^  then  through  temptations 

'^  The  Ordinary  Gloss  thns  sums  nam  significantur,  et  reprobationem 

up  the  substance  of  this  chapter : —  Judpeorum,     qui    significantur    per 

"Per   carcerem    istum    intelligitur  pibtorem,"  &c.  Thelnterlinear  Gloss 

poenalitas   vitae    prsesentis,    in   qua  adds,  as  to  the  dreams,  "  Clausa  fuit 

fuerunt    Gentiles    et    Judsei.      Per  prophetia  donee  venit  Christus,  qui 

Joseph   autem,    qui    fuit    cum  eis,  aperuit  librum,  et  solvit  signacula 

propter  ejus  innocentiam,  intelligitur  ejus.  .  .  .  Vitis  autem  visa  in  somnis 

Christus.  .   .  .  Ipse  vero,  quantum  Dominus  est,   qui   de   seipso  dixit, 

homo,  fuit    in   carcere   poenalitatis  *  Ego  sum   vitis   vera.' Qui 

praedictse,    quam   assumpsit   volun-  calicem    Domini     accepit,    liberari 

tarie  ;  et  ipse  prsedixit  vocationem  meruit,"  &c. —/w  Zoco. 
gentium  ad  fidem,  quae  per  pincer-  '  Chap,  xxxvii. 


PART  VII.  Joseph^  or  Sufferuig  and  Glory.  409 

from  the  affections  of  the  natural  man,-  tlien  through 
bondage  and  pain,^  the  spirit  is  freed  and  glorified.  AH 
Egypt  bows  to  Joseph.  He  counsels  its  prince,  and  in 
due  time  arranges  all  its  doings. 

Of  the  inward  fulfilment  I  can  write  but  little,  though 
in  each  detail  this  scene  deserves  the  closest  attention. 
This,  however,  I  may  say,  that  we  are  here  shewn  how 
the  natural  man  is  subdued  at  last,  and  in  all  its  parts  is 
governed  by  the  spirit.  The  steps  detailed  are  briefly 
these.  Pharaoh,  that  is,  the  highest  faculty  of  the  natural 
man,'*  is  now  greatly  disturbed  by  visions.  He  dreams 
that  all  his  strength  is  swallowed  up.  He  sees  lean  kine 
devouring  fat  ones,  while  the  lean  are  none  the  better  for 
it.  He  sees  thin  ears  consuming  tlie  full,  till  nought 
remains.  He  feels  assured,  though  he  cannot  read  the 
riddle,  that  it  portends  evil.^  Cattle  and  corn  are  two 
great  gifts  for  man's  blessing,  namely,  the  animal  faculties 
which  may  be  used  or  abused,  and  the  fruits  which  are  the 
result  of  the  cultivation  of  the  creature.^  Here  the  na- 
tural man  begins  to  perceive  that  these  may  perish,  and 
leave  their  present  possessor  in  utter  misery.  By  the  elect 
these  creatures  were  offered  to  God :  in  Egypt  they  are 
not  so  offered ;  but  now  beast  eats  beast,  and  none  is 
better  for  it.  The  fruits  of  the  earth,  too,  (and  where  is  it 
cultivated  as  in  Egypt?)  are  seen  now  consuming  one  an- 
other. Surely  it  is  an  awful  sight.  In  this  juncture  the 
wisdom  of  Egypt  is  summoned  to  aid,  but  it  can  render  no 
assistance.  Then  from  the  butler,  that  is,  some  sense  which 
serves  the  natural  man,^  the  natural  man  himself  learns  of 
one  who  is  near  and  can  unravel  such  difficulties.     The 


2  Chap,  xxxix.  »  Chap.  xli.  17-24. 

'  Chap.  xl.  *  See  oa  chap.  viii.  and  ix 

*  See  on  chap.  xii.  and  xl.  '  See  above  on  chap.  xl. 


410  Joseph^  or  Suffering  and  Glory,  part  vn. 

spirit's  witness  is  heard  with  awe,  and  its  counsel  at  once  is 
obeyed  through  fear  of  coming  judgment.  Wherever  the 
natural  man  is  to  be  governed,  this  must  be  known.  It 
invariably  occurs  wherever  the  spirit  is  destined  to  be  the 
ruler.  Egypt's  pride  must  bow.  Troubles,  therefore, 
which  it  is  not  able  to  avert,  press  on  it.  The  natural 
man  is  brought  into  perplexity,  that  it  may  submit  itself 
and  hear  the  spirit's  teachings.  The  details  I  cannot  open 
here  ;  for  it  is  one  thing  to  see,  another  to  utter  such 
mysteries.  I  will  only  note  that  Joseph  now  receives  a 
wife  ;  ®  that  is,  certain  natural  affections  or  principles  are 
embraced  and  rendered  subject  to  the  spirit ;  while  some 
of  the  riches  which  God  so  wondrously  bestows  are  trea- 
sured up,  as  a  means  of  at  least  abating  and  better  meeting 
the  impending  judgment.^ 

As  fulfilled  without,  this  scene  is  open  to  all ;  and  in  this 
view  we  are  here  shewn  the  means  by  which  worldlings  are 
brought  to  allow  the  exaltation  of  the  spiritual.  Sooner 
or  later  the  great  of  this  world  stand  by  their  river,  that  is, 
watch  the  transient  course  of  earthly  blessings,  and  thereby 
are  grieved  with  sad  visions,  as  they  see  the  good  destroyed 
and  preyed  on  by  the  evil.  But  they  cannot  understand 
their  own  riddle,  much  less  devise  a  remedy  which  shall 
suffice  to  meet  the  crisis ;  till,  at  the  suggestion  of  some 
who  have  already  profited  by  their  wisdom,  the  Lord's 
beloved  are  found,  not  mere  men  of  faith,  or  sons  of  God, 
or  zealous  servants  only,  but  men  who  have  long  since 
dreamt  of  rule,  and  then  for  their  truth  and  grace  been 
separated  from  their  brethren,  and  falsely  charged,  and 
sold,  and  shut  up ;  who  by  all  this  have  been  prepared  of 

Chap.  xli.  45.  •  Chap.  xli.  47-  49. 


PART  Til.  Joseph,  or  Sufeo'ing  and  Gloin/,  411 

God  in  due  time  to  enlighten  and  guide  and  help  many. 
By  such  both  blessings  and  judgments  are  used  to  save  the 
world.  Egypt  does  not  become  Canaan,  but  a  wondrous 
change  is  effected  throughout  its  length  and  breadth ; 
while  some  are  united  to  them  by  a  nearer  and  dearer  tie, 
as  a  beloved  Church,  in  which  children  are  begotten  who 
shall  inherit  Canaan.  I  do  not  care  to  dwell  on  historic 
applications  ;  but  I  may  say,  that  the  christianizing  of 
Europe,  through  the  influence  which  saintly  souls  exercised 
on  a  violent  age,  is  one  example  of  the  outward  fulfilment 
here  ;  after  which  came  that  awful  famine  of  the  word  of 
the  Lord,  which,  had  not  abundant  treasures  been  laid  up, 
would  have  consumed  the  world. ^^  But  the  same  story  is 
fulfilling  every  day  ;  and  those  who  at  one  stage  are  mocked 
as  dreamers,  and  misrepresented,  and  shut  up,  and  cast  out 
by  brethren,  end  by  ruling  those  whom  their  brethren 
cannot  rule,  and  by  saving  and  serving  those  who  mocked 
bhem. 

Dispensationally  the  fulfilment  here  concerns  us  much. 
We  saw  how  in  this  view  the  saved  butler  prefigured 
Grentile  Christendom.^^  Heve  we  see  how  this  liberated 
people,  whose  eyes  were  opened  to  behold  the  Vine,  even 
while  ministering  it  to  the  world,  unfaithfully  keeps  to 
itself  the  secret  of  what  the  true  Joseph  has  done  for  it. 
But  a  time  comes,  in  the  providence  of  God,  when  the 
rulers  of  this  world,  represented  in  Pharaoh,  begin  to  be 

1"  "  Joseph,   qui    typum    Christi  rerit   septem    capitalium   criminum 

(vel  spiritusChristi)  gerebat,  accepit  sub  Antichristo,  quando  fames  fidei 

potestatem  prsedicandi  et  judicandi.  fuerit  et  salutis,  tunc  sancti  habeant 

Congregavit  per  septem  annos  om-  copiosam  justitiae   frugem,  ne  fides 

nem   frugum   abundantiam,  id   est,  eorura  inopia  sermonis  deficiat,"  &c. 

frumenta  fidei,    sanctorum    horreis  — Gloss.  Ord.  in  loco, 

condens.  ut  cum  septem  anni  inopiae  "  See  on  chap.  xl. 
cceperint,  id  est,  cum  iuiquitas  occur- 


41 2  Joseph,  or  Suffering  and  Glory,  part  vii. 

sorely  troubled.  Visions  liaimt  rulers,  of  weak  things  de- 
stroying strong,  of  hungry  creatures  eating  up  the  fat  and 
flourishing.  The  oxen  strong  to  labour  are  seen  to  be  con- 
sumed ;  and,  what  is  worse,  the  thin  and  hungry  ones  are 
none  the  fatter  for  it.  The  seven  good  ears,  of  which  it  is 
twice  noticed  that  "they  came  up  upon  one  stalk," ^^  are 
devoured  by  the  poor  and  weak,  in  whom  is  seen  no  bond 
of  union.  The  strong  and  good,  having  union  among 
themselves,  are  destroyed  by  those  who  are  alike  in  misery, 
but  have  no  bond  of  fellowship.  Surely  it  is  an  awful 
dream,  which  the  world's  rulers  are  beginning  to  see,  and 
not  without  perplexity.  What  does  it  portend  ?  Such  is 
the  question  this  day  with  some  to  whom  the  butler  has 
given  the  cup,  but  who  do  not  know  Joseph.  It  portends 
a  trouble,  which  the  world  unaided  cannot  meet ;  one  for 
which  the  learning  and  counsels  of  Egypt  will  find  no 
remedy.  For  Grod  Himself  shall  bring  all  Egypt  to  such 
self-despair,  as  will  render  the  need  of  His  Elect  Servant's 
presence  and  help  plain  to  all.  At  this  day  a  million  men 
in  Europe  are  needed  to  keep  order ;  to  keep,  while  it  may 
be  so,  the  weak  and  hungry  from  devouring  the  strong 
before  them.  Sooner  or  later,  spite  of  all  its  boastings, 
the  world  will  discover  that  it  needs  Christ ;  that  neither 
its  present  rulers  nor  magicians  can  solve  their  own  riddle. 
Sooner  or  later  they  must  confess  their  own  weakness,  and 
admit  that  a  power  not  in  them, — the  government  of 
Christ  and  His  Spirit, — alone  can  save  the  world.  Blessed 
be  God,  the  day  is  at  hand,  when  the  Despised  One  shall 
rule  :  the  night  has  been  dark,  but  the  light  of  day  cannot 
be  far  off.  When  the  night  is  darkest,  the  morning  is  at 
hand  ;  and  the  child  is  born,  when  the  travail  pains  are 
sharpest.  The  world  has  long  travailed  and  been  in  pain, 
'2  Chap.  xli.  5,  22.     Nothing  like  this  is  seen  in  "  the  thin  earn'' 


PART  TTi.  Joseph,  or  SuffeHng  and  Glory.  413 

waiting  for  the  manifestation  of  the  Son  of  God,  and  the 
redemption  of  the  body.  His  day  shall  surely  come.  Then, 
while  earth  bows  itself,  shall  His  Virgin  Bride  be  given 
to  Him.  Then  shall  the  earth  be  glad,  for  He  cometh  to 
judge  the  world  with  equity,  and  the  people  with  His  truth. 
Through  judgment  shall  the  world  be  saved.  His  wisdom 
shall  rescue  it,  even  while  it  passes  through  "  the  consump- 
tion which  is  decreed  on  all  the  earth."  ^^ 

Holy,  Holy,  Holy,  Lord  God  of  Hosts,  who  is  like  unto 
Thee,  who  dwellest  on  high,  yet  humblest  Thyself  to  behold 
the  things  which  are  in  heaven  and  in  earth ;  who  takest 
the  poor  from  the  dust,  and  the  needy  from  the  dunghill, 
to  set  them  with  princes,  even  with  the  princes  of  Thy 
people  ?  The  whole  earth  shall  be  full  of  Thy  glory.  Glory 
be  to  Thee,  0  Lord  Most  High. 


Here,  for  the  present,  I  conclude  these  Notes,  unable  to 
write  of  that  glory  which  shall  ere  long  be  manifested. 
The  works  of  Christ  cannot  be  fully  written  yet.  If  they 
should  be  written  every  one,  I  suppose  that  even  the  world 
itself  could  not  contain  the  books  that  should  be  written. 
But  the  part  of  His  work  here  written,  (for  it  is  He  who 
works  in  us,)  may  shew  how  great  is  that  transformation, 
which  He  is  able  and  willing  to  perform  in  those  who  yield 
their  will  to  Him.  Only  let  us  give  ourselves  to  Him, 
and  wait  for  Him.  For  it  is  love  which  keeps  us  so  long- 
waiting  for  the  powers  of  the  world  to  come,  lest  being 
used   in  self-hood   they   should   become  a  curse,  and  so 


'3  Isa.  xxviii.  22.     Ambrose,  (Be       (Enar.  in  Ps.  Ixxx.  §  8,)  both  allude 
Joseph,  c.  7,  §  40,)  and  Augustine,       to  this  dispensational  fulfilment. 


414  Joseph^  or  Suffering  and  Glory,  part  vn. 

increase  our  condemnation.  There  have  been  some,  who, 
having  received  some  special  gift  or  energy,  have  in  self- 
will  denied  the  gift  its  true  development,  and,  substituting 
their  own  hasty  purpose  for  that  of  Him  who  called  them, 
have  used  the  spirit  to  their  own  private  ends,  thus  injur- 
ing themselves  unspeakably.  Therefore  let  each  humbly 
submit  himself  in  all  things  to  God,  that  He  may  fulfil 
His  will  and  work  as  He  pleases.  0  Lord,  through  life 
and  death  fulfil  Thy  work  in  us,  that  to  us  to  live  may  be 
Christ,  according  to  Thy  pleasure,  that  so  Thou  mayest  be 
seen  and  rest  in  us,  and  we  be  hid  and  rest  in  Thee,  for 
ever.     Amen. 


INDEX. 


Ahel,  the  spiritual  mind,  88 ;  a  type 

of  Christ,  99. 
Abraham,  the  spirit  of  faith,   160; 

import  of  the  change  of  name  from 

Abram  to  Abraham,  221  ;  a  type 

of  God  the  Father,  250,  note  2. 
Abraham's  servant,    who   seeks   the 

bride  for   the  Son,  the  figure  of 

the  ministers  of  the  house  of  faith, 

268. 
Active  life,  ^gvxQdi  in  Japhet,  132; 

and  in    Jacob,    336,    337 ;    may 

degenerate  into  mere  worldliness, 

137,  139. 
Adam,  human  nature,  63  ;  his  way, 

69 ;  though  fallen,  raised   up  in 

the  woman's  seed,  81. 
Analogy  between   days  of  creation 

and  stages  of  man's  progress,  57. 
Antinomianism,   shews   itself  after 

regeneration,  163  ;  a  reaction  from 

legalism,  217. 
Apostasy,  course  of,  figured  in  the 

building  of  Babel,    150,    151  ;  in 

Nimrod's  kingdom,  147,  148;  and 

in  Esau's  kingdom  in  Seir,  372, 

373. 
Apostolic  succession,  connected  with 

rule  in  the  church,  390. 
Ark,  figure  of  the  cross,  109  ;  and  of 

the  church,  113;  three  stories  of, 

114;  a  remnant  of  beasts  saved 

in,  110,  116. 


Ascetic  life,  figured  by  Ketnrah,  279  ; 

its  fruits  easily  corrupted,   280; 

cannot  produce  spirit  of  sonship, 

281. 
Ass,  to  be  left  in  Isaac's   sacrifice, 

260,  and  note  4. 
Asskur  or  Assyria,   the   ground   of 

reasoning,  176,  177,  and  note  31. 

See  Euphrates. 
Attainments,  no  pledge  of  security, 

358. 
Aurora  Borealis,  not  the  true  morn- 
ing, 46. 

Babylon,  built  by  those  who  pass  the 
baptismal  waters,  135;  the  work 
of  Ham's  seed,  1 38 ;  built  of  brick, 
152  ;  fidl  of  imitations  of  God's 
true  work,  154;  connected  with 
the  revelation  of  Jesus  Christ, 
155. 

Baptism,  the  way  through  the  waters, 
or  regeneration,  figured  in  Noah, 
104,  114,  121,  note  22;  of  fire, 
117. 

Barrenness,  for  a  while  the  trial  of 
the  elect,  203 ;  of  Abram,  204 ;  of  ■ 
Isaac,  285. 

Beasts,  moving  creatures,  or  emo- 
tions, of  the  will,  37,  262  ;  clean 
and  unclean,  33  ;  need  ruling,  39 ; 
after  fall,  sacrificed,  95  ;  by  re- 
generation stilled,  110;  and  ruled, 


416 


Index. 


12-5,  126  ;  an  object  of  worship  in 
Egypt,  187. 

Birds,  moving  creatures,  or  emo- 
tions, 33,  oiote  13;  of  the  under- 
standing, 3'!,  35,  36  ;  very  various, 
36;  distractions  to  worship  of 
faith,  208. 

Birth,  the  first  and  second,  of  human 
nature,  figured  in  Cain  and  Abel, 
88. 

Blessings  are  trials,  202. 

Bfick,  man's  imitation  of  God's  work, 
152  ;  Babel  and  Nineveh  built  of, 
152 ;  brick-making  common  in 
Egypt,  152  ;  examples  of  brick  for 
stone,  154. 

Bride,  found  by  the  well,  272  ;  how 
recognised,  273;  arrayed  in  gold 
and  fine  linen,  273,  275;  borne 
upon  camels,  277. 

Cain,  the  carnal  mind,  88  ;  his  reli- 
gion the  cultivation  of  the  fallen 
creature,  95  ;  a  type  of  the  Jew, 
99. 

Call  of  God,  contains  promise  and 
exhortation,  165  ;  how  obeyed  by 
faith,  167. 

Camels,  used  to  bring  the  bride 
home,  269. 

Canaanife,  the,  false  outward  reli- 
gion, 133,  135,  175,  359,  365. 
See  Ham  and  Hiiife. 

Carnal  mind,  the  first  fruit  of  Adam 
or  human  nature,  88. 

Catholic  unity,  may  be  wrongly 
sought,  as  in  building  Babel,  153  ; 
the  true  ground  and  means  of  it 
seen  at  Pentecost,  153. 

Change  of  name,  in  Abram  to  Abra- 
ham, 221 ;  in  Jacob  to  Israel,  354. 

Cheruhim,  the  divine  in  creature- 
form,  79  ;  figuring  the  Incarnation, 

79,720^^11. 

Christ,  works  in  many,  rests  in  few, 
42 ;  figured  in  Adam,  82  ;  in  Abel, 
99  ;  in  JSfoah,  130  ;  in  Isaac,  250, 
note  2,  and  264;  in  Joseph,  379, 


412  ;  His  fulness  such  that  no 
one  type  can  reveal  Him,  33. 

Church,  unity  of,  151  ;  varieties  in, 
134;  place  of  discipline,  130; 
contains  both  good  and  bad,  135  ; 
contains  both  an  outward  and  in- 
ward element.  290  ;  and  therefore 
has  a  double  seed,  like  chaff  and 
wheat,  290,  372  ;  its  worst  enemies 
nursed  in  its  own  bosom,  1 35, 136 ; 
produces  a  seed  which  builds  Great 
Babylon,  135;  its  development 
and  divisions  foreshadowed  in 
Noah's  seed,  136,  142  ;  its  failure, 
in  Noah's  fall,  145,  in  Nimrod's 
domination,  148,  and  in  the  build- 
ing of  Babel,  150;  its  blessings 
unlike  those  of  the  Jews,  323  ; 
even  when  fallen,  rich  in  forms  of 
truth,  154  ;  when  fallen  and  cor- 
rupted, admits  formalists  to  holy 
things,  361  ;  figured  in  Eve,  the 
mother  of  all  living,  83  ;  in  Abel, 
giving  a  life  to  God,  99  ;  in  Noah, 
134  ;  in  Eebekah,  271,  290.  321. 

Circumcision,  the  putting  away  of 
the  filth  of  the  flesh,  224 ;  not  oui 
righteousness,  but  a  seal  of  it, 
225;  why  on  the  eighth  day, 
226. 

Cities,  systems  or  polities,  149  ;  un- 
like primitive  dwellings,  149. 

Communion,  different  measures  of, 
283. 

Conscience,  acquired  in  the  fall,  76. 

Consistency,  of  worldlings,  173. 

Contemplative  life,  one  fruit  of  re- 
generation, 132  ;  figured  in  Shem, 
132  ;  degenerates  into  mere  rea- 
sonings, 136,  139. 

Covena7it,  the  old  and  new,  128  ;  the 
token  of,  129. 

Creation,  seven  days  of,  a  type  of 
the  new  creation,  4  ;  progressive, 
7. 

Creature,  state  of  the,  when  God 
begins  to  work  on  it,  5  ;  change 
in  it,  wrought  by  God's  word,  6. 


Index, 


41' 


Cross,  the,  figured  in  Al)ers  lamh, 
95  ;  in  Noah's  ark,  109  ;  in  Isaac's 
sacrifice,  259  ;  the  key  to  all  mys- 
teries. 207;  witnessed  to  even  in 
nature,  242. 

Darkness,  called  Night,  or  deviation, 
13 ;  brings  into  view  God's  work 
in  heavenly  places,  29  ;  ruled  on 
the  fourth  day,  32. 

Day,  means  movement,  13;  first 
day's  work,  11  ;  second  day,  14  ; 
third  day,  18  ;  a  type  of  resurrec- 
tion, 21;  fourth  day,  25;  fifth 
day,  32  ;  sixth  day,  36  ;  seventh 
day,  42  ;  has  no  evening.  45  .  the 
seven  days  a  figure  of  all  God's 
work.  4,  57 ;  eighth  day,  the  re- 
surrection, 226. 

Development,  true  tlieory  of,  136  ; 
through  discoveries  of  failure,  162. 

Dreams,  Jacob's,  328.  329  ;  Joseph's, 
384  ;  the  butler's  and  baker's.  403, 
405 ;  Pharaoh's,  4U9. 

Earth,  dryland  called,  22;  figures 
the  will,  15,  18,  36  ;  rises  above 
the  waters  on  the  third  day,  18. 

East,  advancing  light,  48. 

El  en,  pleasure,  48. 

F^ypt,  the  ground  of  sense,  176  ; 
beasts  worshipped  in,  187  ;  an  en- 
chanting land,  177;  a  snare  to 
faith.  177;  taught  and  ruled  by 
the  patient  sufferer,  401,  410. 

Fighth  day,  resnrrection,  226. 

EloMm,  God  known  as.  in  days  of 
labour,  as  Jehovah  on  day  of  rest, 
46,  47;  the  serpent  substitutes 
Elohim  for  Jehovah,  in  the  temp- 
tiition  of  Eve,  70,  note  2. 

Emotions,  good  in  tliemselves,  be- 
come evil  through  self-will,  34 ; 
the  best  need  ruling,  39 ;  won 
from  the  power  of  tlie  old  man  by 
the  spirit  of  service.  338. 

Esau,  the  fiesh  in  its  fairest  form, 
291,  324;  his  works  and  fruit, 
372,  373. 


Euphrafrs,  reasoning,  50.  51. 

Eve,  that  is  life,  so  called  by  Adam, 

67  ;  a  type  of  tlie  church,  83.    See 

Woman. 
Evening,  decline  of  light,  44  ;  none 

on  the  seventh  day,  44. 

Faith,  the  spirit  of,  figured  in  Abra- 
ham, 160 ;  is  first  moved  by  the  call 
of  God.  164,  174;  every  act  of, 
brings  the  elect  into  greater  trials. 
176;  overcomes  what  reason  can- 
not, 194  ;  is  .'tti  'red  by  the  promise 
tx)  seek  fruit  from  its  own  ener- 
gies and  from  law,  215;  is  after- 
wards fruitful  by  gr.'ice,  219  ;  fails 
in  Egypt,  178  ;  'and  in  the  Philis- 
tines' land,  239;  is  enriched  by 
knowledge,  242  ;  unmortified  at 
first,  252 ;  is  succeeded  by  the 
spirit  of  understanding,  281,  282, 
note  12;  first  fruits  of,  are  carnal, 
and  opposed  to  purer  life,  215, 
253. 

Faithfvluess,  the  results  of,  383. 

Fall,  the,  not  man's  normal  state, 
62 ;  details  of,  64  ;  tlie  way  to 
better  things,  107.  109. 

Famine,  the  experience  of  Abraham, 
175;  of  Isaac,  302. 

Five,  connected  with  the  senses,  193, 
note  3,  and  240,  note  6. 

Flesh,  the,  can  be  religious,  89  ;  its 
worship,  89 ;  has  many  forms, 
291,  324  ;  opposes  some  monstrous 
forms  of  evil,  373  ;  is  very  fair  in 
some  of  its  forms,  293. 

Flocks,  strife  for.  between  herdsmen, 
189  ;  won  from  the  world  by 
changing  their  colour,  344. 

Formalism,  figured  in  the  Hivite, 
360.  See  Canaanite.  Creeps  into 
the  church  and  defiles  it,  360, 
361. 

Fruit,  order  of,  in  creation,  22,  23  ; 
having  seed  in  itself,  24  ;  variety 
of,  23. 

Fruitfulness,  follows  the  bounding 
of  the  waters  or  lusts,  22. 


£  E 


418 


Index. 


Genesis,  special  object  of,  to  revojil 
development  of  Iniinun  natui'e,  3. 

Giants,  monstrous  forms  of  life,  the 
result  of  the  union  of  the  sons  of 
Godandthodauglitersofraen,  US: 
fought  against  by  the  king  of 
Shinai',  194 ;  dispossessed  by  Esau, 
373. 

6^//i!!.s,  need  ruling,  39 ;  an  occasion 
of  strife  between  brethren,  189. 

Gihn7i,  or  Nile,  sense,  50,  61. 

GocVs  life,  reflected  in  the  saints, 
2o0,  note  2,  and  264. 

Gold,  higher  forms  of  truth,  91 ;  pos- 
sessed by  Al)raliam,  184  ;  jewels 
of,  put  on  Kebekah,  273.  See 
Metals. 

Gospels,  the  four,  figured  by  the  four 
cherubic  faces.  38,  note  5  ;  and 
in  the  rivers  of  Paradise,  52,  note 
34. 

Gospel  flispevsatio}/,  figured  in  Sarali. 
comes  to  an  end,  and  then  many 
sons  in  Al»raham's  house,  284. 

Hagar,  the  aflTection  of  outwai*d 
truth,  210;  typically,  the  law, 
210. 

Hair,  the  strength  and  beautv  of 
the  ficsh,  293;  to  be  cut  off  by 
priests  at  consecration.  293  ;  and 
b}''  leper  at  cleansing,  293  ;  Esau 
marked  by,  293. 

Hani,  the  life  of  mere  doctrine,  132; 
the  ty^Q  of  those  who  cultivate 
false  inward  religion.  135,  139; 
fruits  of,  1 38  ;  most  numerous. 
137;  but  subserve  a  good  end, 
140. 

Heavin,  or  expanse,  formed  on  se- 
cond day,  15  ;  means  arranger.  16, 
17  :  represents  the  understanding 
o})ened,  15;  comes  before  fruits, 
17. 

Beresy.  the  lineage  of  all,  136. 

Hieldekd,  or  Tigris,  tradition,  50, 
51. 

Hivite.  religious  formalism,  359,  360. 
See  Canaanite. 


Idols,  clung  to,  even  by  our  best  af- 

fL'cti(jiis,  348. 
Incarnation,  the.  God's  way  for  man's 

redemption,  79  ;  reasons  of,  244  ; 

figured  in  Jacob's  ladder,  331. 
Instabilitt/.  before  firmness,  18. 
Iron,  most  useful  in  this  world,  91. 

See  Metals.  Gold.,  Silver. 
Isaac,    tlie    si>irit  of  sonship,   249 ; 

sacrifice  of,  259;  type  of  God,  the 

Son,  250,  note  2,  and  268. 
Ishnael,  carnal    seed  of  faith,  256  ; 

cast  out,  256  ;  multiplies  greatly, 

286. 

Jacob,  the  spirit  of  service,  294,295, 
313,  &e.  ;  a  type  of  God,  tlie  Holy 
Ghost,  250,  note  2;  import  of 
change  of  name  to  Israel,  356. 

Japhet,  the  active  life,  132;  tlie 
figure  of  those  vvlio  cultivate  true 
outward  religion,  135;  his  l»less- 
ing,  Ul. 

Jehovah,  God  is  known  as  Jehovah 
on  the  day  of  rest,  46  ;  mystery  of 
the  name,  221,  note  6. 

JevK  tlie,  figured  in  Cain,  with  mark 
set  on  him,  lest  he  be  slain,  99, 
l(tO  ;  in  Islimael.  tlie  si)n  of  the 
bond-woman,  who  is  cast  out  when 
Isaac  comes,  257  ;  in  Esau,  300, 
322  ;  in  Judah,  391,  392  ;  in  Pha- 
raoh's baker,  407,  408  ;  in  Jacob's 
sons  re'ecting  the  son  of  the 
younger  wife,  385. 

John,  St.,  the  type  of  the  life  of 
vision,  134,  note  6. 

Jordan,  the  stream  of  judgment, 
169. 

Joseph,  the  spirit  of  patient  suffering, 
whose  end  is  gloiy,  379,  &c. 

^r^?^n/7/,  practical  truth,  279;  can- 
not jiroduce  the  spirit  of  sonship. 
281. 

Kingdom,  first  in  the  hand  of  the 
Jew,  391  ;  fails  in  that  line,  392  ; 
raised  up  in  the  younger  wife,  who 
has  witness  of  lier  children's  par- 


Index. 


419 


entage,  392  ;  fmnrcd  in  Joseph's 
oflory,  412.  41  o! 

Kings,  in  Edom,  before  any  in  Is- 
rael, 372. 

K}tou'/cdqe,  cannot  possess  tho  things 
of  faith,  241  ;  or  of  sonship,  304  ; 
may  enrich  faith,  242  ;  danger  of, 
244. 

Lahnn,  the  old  or  natural  life,  324. 

Lahai-roi.  the  well  of  vision,  282. 

lamech,  both  in  Cain's  and  Seth's 
line,  99. 

Late,  figured  by  Hagar.  2 1 0 ;  a  bond- 
maid, 212;  is  embraced  by  the 
spirit  of  faith,  215;  is  cast  out 
when  the  spirit  of  sonship  comes, 
254. 

Leah,  the  first  and  natural  affection 
of  the  outward  man,  33o. 

Lif/ht,  the  first  step  in  the  neAv  crea- 
tion. 1 2  ;  is  called  Day,  or  move- 
ment, 13;  peril  of,  241. 

JJcfhts,  on  the  fourth  day,  27,  28  ; 
for  signs,  30  ;  for  seasons,  31. 

Li  >,},  Christ  and  Satan,  each  repre- 
sented as  a,  34.  and  note  11, 

L"t,  a  form  of  the  natural  man, 
170,  229  ;  goes  some  distance  with 
Abraham,  182;  his  preaching, 
236 ;  and  prayers,  237 ;  producesan 
evil  seed,  238. 

Maoi,  a  world  in  himself,  4  ;  created 
male  and  female,  the  figuro  of  the 
understanding  and  the  will.  40, 
41,  note  10,  o2,  53,  note  35,  and 
63,  note  2  ;  his  food.  41  ;  his  fiill, 
64 ;  and  remedy,  80  ;  his  food 
af.er  the  flood,  126  ;  the  new  man 
or  seed  of  the  woman,  how  formed, 
66,  67. 

Marriages,  of  Patriarchs,  a  mystery, 
280.  'note  5. 

Moiopotamia.  the  land  between  Ti- 
gris and  Euphrates,  i.e.  Tradition 
and  Reasoning,  164.  See  Tlyris 
and  Euphrates.  Abraham,  or  tlie 
spirit  of  faith,  starts  from  hence, 


104  ;  tlio  brido  or  tlie  Son  is 
brought  hence.  270  :  .lacob,  or  tlio 
spirit  of  service,  goes  down  to  servo 
here,  314,  315;  tlie  homo  of  La- 
ban,  or  the  natural  man,  349. 

Metals,  truths,  91.     See  Go/(t,  Iron. 

Ministrif,  figured  in  Aliraliam's  ser- 
vant seeking  tlie  bride  for  the  Son, 
268 ;  uses  rough  and  unclean 
things,  like  camels,  270  ;  provided 
with  the  goods  of  the  house  of 
faith,  269  ;  in  Jacob's  service  also, 
for  wives  and  flocks,  332. 

Moon,  trumpet  to  be  blown  at  the 
new,  31 ;  paschal  lamb  eaten  at  the 
full,  3 1 ;  weak  when  in  sun's  place, 
30. 

Mu?-?iinff,  growing  liglit,  7.  45. 

Movement,  the  first,  bv  the  Spirit  of 
God,  6. 

Moving  creafnre,  on  fifth  and  sixth 
days,  emotions  of  the  understand- 
ing and  will,  35,  37. 

Mules,  discovered  by  Seir's  seed,  373. 
374. 

National  cJmrchrs,  their  contrast  to 

the  earlier  form,  149. 
Natural  life,  the  stages  of,  a  figure 

of  spiritual  things,  159. 
Nimrod,  the   lawless  one,  147;  his 

rule  over  brethren,  141. 
Night,  means  deviation,  13. 
Noah,  the  figure  of  regeneration,  104; 

and  of  the  regenerate,  ■*.  14;  a  ty}>e 

of  Christ,  130. 
N^imhers,    contain   mysteries,     119. 

note  1 7,  and  191.  note  3.  See  Third 

and  Eighth  dag. 

Omissions,  of  Scripture,  significant, 
45,  note  9. 

Oatvard  things,  keep  us  from  know- 
ing ourselves,   190. 

Paradise,  exclusion  from,  one  of  the 

results  of  the  fall,  78. 
Passions,  popularly  re[ircsented  by 

beasts,  37. 


Be2 


420 


Index, 


Paul,  Sf.,  a  tentmaker,  not  a  Imilder 

of  cities,  149,  and  note  15. 
Peter,  6V.,  the  type  of  the  life  of  faith 

and  conflict,  134,  Tiofe  6. 
Philistine,  the   son   of  Mizraim  or 

p]gypt,   knowledge   derived  from 

the  senses,  240,  241.     See  Egypt. 

Unknown  before  regeneration,  301 ; 

a  trial  to  faith,  239  ;  and  to  the 

spirit  of  sonship,  301  ;  tamed  for 

giants,    241  ;    labours    to   choke 

wells,  307. 
Pi/qrimof/e,  the  common  experience 

of  the  elect,  171  ;  brings  to  view 

weaknesses  of  the  elect,  not  seen 

in  worldlings,  172. 
Pison,  intuition,  61. 
Progress,      in     the    spiritual    life, 

through  apparent  retrogressions, 

162,  310,  315. 
Profcstantisin,  the  lineage  of,  136  and 

134,  note  6. 
Pi'.rijicafion,  through  experience  of 

corruption,  109,  310. 

Rachel,  the  spiritual  affection  of  the 
natural  man,  335,  336. 

Buiment,  outward  habits,  276. 

Begentration,  a  state  subsequent  to 
spiritual  quickening,  103,  159  ; 
not  the  improvement,  but  the 
judgment,  of  the  old  man,  106; 
not  reached  but  through  the  dis- 
covery of  the  ruin  of  the  old  man, 
107  ;  figured  by  the  third  day,  21  ; 
and  by  Noali's  passage  through 
the  waters,  104;  stages  of,  105, 
115  ;  mystery  of,  as  experienced 
within,  108  ;  does  not  wholly  take 
away  or  abolish  the  evil  of  the 
old  nature,  110  ;  leaves  a  mind 
which  revives  the  ways  of  the  old 
man,  135  ;  in  it  the  fall  of  Adam 
is  repaired.  111  ;  sealed  in  bap- 
tism, 114,  122;  blessings  of,  123, 
&c. ;  produces  more  than  one  form 
of  life,  131  ;  and  so  far  from  end- 
ing all  man'swickedness,  discovers 
in  man  new  forms  of  evil,  155. 


Best,  on  seventh  day,  and  only  in  a 
perfect  work.  43  ;  reveals  God  in 
a  new  character,  46. 

Besurrection.  figured  in  third  day, 
21  ;  and  in  eiglith,  226. 

Bevelations,  of  God  to  man,  accord- 
ing to  man's  state,  230. 

Bivers,  of  Paradise,  channels  of 
truth,  50.  See  Euphrates,  Gihon, 
Pison,  Hiddehel. 

Bute,  secret  of.  38  ;  carnal,  figured 
in  Judah,  386,  389  ;  spiritual,  in 
Joseph,  387. 

Sahhath,  or  rest  of  God,  only  in  a 
perfect  work,  43. 

Sacraments,  God's  method  for  fallen 
man,  and  figured  in  the  cherubim 
at  the  gate  of  Eden,  79  ;  are,  ac- 
cording to  Augustine,  parts  of  the 
lesser  light,  28,  note  5  ;  and  of 
the  earth,  322,  note  19  ;  yet  put  in 
the  first  place  by  the  carnal  seed 
of  the  church,  321. 

Sacrifice,  the  key  to  many  perplexi- 
ties, 207. 

Sarah,  the  affection  of  spiritual  truth, 
177;  typically,  the  Gospel,  210; 
is  denied  in  Egypt,  178  ;  and  in 
the  Philistines'  land,  239 ;  stirs 
Abraham  to  take  Hagar,  214. 

Schism,  the  result  of  gift  abused. 
189. 

Seas,  mean  agitations,  22. 

Seed  of  the  Woman,  its  lineage,  66, 
67. 

Seeing  good,  characteristic  of  the 
good,  8,  14  6. 

Serpent,  the,  still  the  tempter,  63, 
and  note  1. 

Service,  the  spirit  of,  the  fruit  of 
sonship,  313,  369;  seems  to  re- 
verse the  path  of  faith,  314  ;  de- 
scends as  well  as  ascends,  331, 
and  note  12  ;  its  errors,  317  ;  and 
motives,  325,  330  ;  is  pleasant  to 
God,  319,  375  ;  wins  flocks  out  of 
the  world,  332 ;  must  embrace 
natural  as  well  as  spiritual  prin- 


Index, 


421 


ciples.  335,  336,  342  ;  its  fruits, 
3-iO ;  some  of  which  may  oppose 
a  yet  more  perfect  form  of  life, 
382. 

Shcep-i'hearbu],  a  favourite  occupa- 
tion of  the  old  man,  350;  and  of 
carnal  rulers,  389. 

Shein,{\\e  contemplative  life,  132; 
the  fii^ure  of  those  who  cultivate 
true  inward  religion.  135. 

Silver,  higher  forms  of  trutli,  91. 
See  Gold,  Iron. 

Shi,  not  the  law  of  our  being,  62. 

Sodum,  self-love,  229. 

Son  of  Man,  the  new  man,  81,  note 
3. 

Souship,  the  spirit  of,  the  fruit  of 
faith,  249 ;  chastened  from  the 
first,  252 ;  opposed  by  carnal 
finiits  of  faith,  253  ;  leads  to  the 
castingout  of  the  spiritof  bondage, 
254  ;  is  weaned,  253  ;  is  a  sacri- 
fice, 261  ;  cannot  emlirace  law  to 
be  fruitlul,  288  ;  would  bless  the 
fleshly  seed.  299,  316. 

Spirit,  one,  under  many  varied  forms, 
33,  250. 

Spiritual,  the,  suifer  here,  406. 

Spiritual  '^inind,  the  second  birth  of 
human  nature,  88  ;  different  from 
the  spjirit  of  sonship,  161,  note  2. 

Sufering,  power  of,  380  ;  the  way 
to  glory,  385. 

Temptation,  Adam's,  the  figure  of 
man's  temptation  in  every  age, 
70 ;  resisted  in  one  form,  meets 
the  elect  in  another,  199. 

Tents,  elect  live  in,  171  ;  Paula  tent- 
maker,  149,  note  15  ;  results  of 
leaving  the  tent  for  the  city,  seen 
in  Asshur,  who  built  Nineveh, 
149  :  in  Lot,  who  went  down  to 
Sodom,  197,  231 ;  and  in  Jacob, 
at  Shechem,  361. 

Third  day,  resurrection,  21, 


Truth,  four  sources  or  channels  of, 
60  ;  comes  to  man  in  forms  siiited 
to  his  stiite,  266,  278  ;  with  these 
forms  of  truth,  fallacies  of  tho 
senses  are  connected,  288,  289  ; 
forms  of  truth  may  pass  away, 
while  the  truth  yet  lives,  267, 
278. 

Unity,  desire  for,  may  mislead,  153. 

Waters,    figures   the    desires,     15; 
first  divided   by   a  heaven,    15; 
bounded   on  the  third  day,    1 6 ; 
called  seas  or  agitations,  22. 
Weaning,  of  the  spiritual  seed,  pro- 
vokes the  mockery  of  the  carnal, 
252,  256. 
Wells,  the  springs  of  living  water, 
272  ;  the  bride    found  by,    272  ; 
choked  by  Philistines,  307. 
Will,  the,  figured  by  the  woman,  41, 
note  10,  and63,7?o^^  2  ;  its  agency 
in  the  fall,  64  ;  is  the  mother  of 
all  living,  67. 
Woman,  the,  figure  of  the  will,  53, 
and  note  35 ;  the  agent  in  the  fall. 
64  ;  the  channel  of  the  promised 
seed,  66.     See  Man. 
Word  of    God,   the   new    creation 

wrought  by  the,  6. 
WorJc,  of  the  new  creation,  progres- 
sive, 7  ;  first  dividing,  then  adorn- 
ing, 9, 10;  though  imperfect,  good 
in  God's  eyes,  8. 
World,    religious    and    irreligious, 
figured   in   Babylon  and   Egypt, 
196,  and  note  8  ;  cannot  as  such 
possess  the  things  of  faith,  243  ; 
many  forms  of,  397. 
Worship,  of  the  carnal  and  spiritunl 
seeds,  95  ;  of  the  elect  an  abomi- 
nation  to  worldlings,    187  ;   dis- 
tractions of  true  worship,  208. 

Zealots,  scattered  in  Israel,  363. 


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